F44 


FROM   THE  LIBRARY   OF 
REV.   LOUIS    FITZGERALD    BENSON,  D.  D. 

BEQUEATHED    BY   HIM  TO 

THE   LIBRARY  OF 

PRINCETON  THEOLOGICAL  SEMINARY 

SCB 

mm 


D 


i  s  c  o  u  i  s  m. 


O  N     T  H  E 

DIVINE     O  K  D  I  N  A  N  C  E 

O  F 

S  I'N  G  I  N  G     P  S  A  L  M  S. 


INTENDED     TO     PROVE, 


I.  That  the  Tinging  of  Pfalms  is  a 
Part  of  that  focial  or  publick 
Worfhip  which  God  hath  ap- 
pointed in  his  Word. 

II.  That  there  are  Parts  of  the  fa- 
cred  Scriptures  adapted  to  the 
Purpofe  of  finging,  which  ought 
to  be  ufed  in  the  publick  Wor- 
Ihip  of  the  Church,  till  the  End 
of  Time. 

ITI.  That  the  fcripture   Songs   are 


the  only  Forms  of  Pfalmody, 
which  ought  to  be  ufed  in  the 
folemn  and  publick  Worfhip  of 
the  Church. 
IV.  That,  in  the  publick  Praifes  of 
the  Church,  the  Mufick,  or  out- 
ward Part,  ought  to  be  conducted 
with  Decency  and  Simplicity; 
and  in  Subferviency  to  the  fpiri- 
tual  Part,  which  is  chiefly  to  be 
regarded. 


To  which  is  added,  an  A  P  P  E  N  D  I  X,    in  two  numbers. 

No.  I.  Contains  a  brief  Kiftory  of  Pfalmody.  No.  II.  Contains 

a  Review  of  Dr.   Waits'' 's  Imitation  of  the  Pfalms  of 

David,  as  corrected  and  enlarged  by  Joel  Barlow. 

& : 

i)  JOHN   ANDERS 'ON,    Minifier  of  the  Gefpd,  and  Member  of 
the  AJfociate  Prefbytcry  of  Pennfylvania. 


PHILADELPHIA: 

Printed  by   WILLIAM   T  0  V  N  G,  Books-eller,  N°.  Ji? 
Second-Street,  the  corner  of  Chsjnut-Stre.et. 


MjDCCjXCJ, 


P     R     E     F     A     C     E.. 

WHEN  our  forefathers,  in  the  fixteenth  century,  remon- 
ftrated  againft  the  falfe  doctrine,  fuperftition,  and  i~ 
dolatry  of  the  church  of  Rome,  they  conftantly  appealed  to  th£ 
Holy  Scriptures  as  the  fupreme  judge  in  all  controverfies  of  re- 
ligion :  but  though  the  principle  of  this  appeal  be  the  founda- 
tion of  the  Proteftant  religion  ;  yet,  there  are  ufages,  even  in 
churches  called  Reformed,  inconfiftent  with  a  due  adherence  to 
that  principle. 

It  is  true,  the  fcripture  is  greatly  abufed  by  thofe  who  are 
not  careful  to  diftinguifh  what  is  recorded  as  a  ceremonial  law 
or  a  fhadow  of  good  things  to  come,  from  what  is  appointed  to 
be  of  (landing  ufe  in  the  New  Teftament  church.  But  no 
more  can  this  abufe  juftify  the  introduction  of  thofe  things  into 
the  worfhip  of  God  which  are  not  mentioned  in  his  word,  than 
the  mifreprefentation  of  the  law,  by  fome  heedlefs  or  ill-difpof- 
ed  perfons,  would  juftify  the  utter  contempt  of  it  in  .others. 
The  vanity  of  the  common  pleas  for  uninftituted  forms  of  re- 
ligious worfhip,  fuch  as,  antiquity,  human  authority,  cuftom, 
their  tendency  to  promote  devotion,  has  long  ago  been  fuffici- 
ently  difcovered.  Yet,  unfupported  as  they  are,  by  right  rea- 
fou  or  the  authority  of  fcripture,  thofe  uninftituted  forms  of 
worfhip  ftill  keep  their  ground  ;  for  they  pleafe  the  fenfes  and 
imagination ;  and  man's  depraved  nature,  an  enemy  to  the 
Ipiritual  worfhip  of  God,  will  always  prefer  what  is  pleafmg  to 
the  fenfes  and  imagination,  to  what  is  of  divine  inftitution. 

Men  wearied  of  the  unadorned  fimplicity  of  fpiritual  wor- 

(hip,     have  tried  feveral  expedients  to  render  it    fomewhat 

ntertaining  and  agreeable.     Of  thefe  expedients,   none   has 

oeen  more  applauded,  or  more    generally  received,  than  that 

which  is  considered  in  the  following  difcourfe. 

The  whole  hiftory  of  the  church  fhews  that  nothing  has  con- 
ributed  more  to  deftroy  its  peace,  than  men's  obftinate  attach- 
nent  to  what  themfelves  or  others  have  added  to  divine  infti- 
utions.  This  is  bigotry  indeed ;  and  moft  of  the  mournful 
Uvifionsofthe  church  may  juftly  be  afcribed  to  it. 


iv  P     11     E     F     A     C     E. 

The  danger,  that  arifes  to  the  fouls  of  men  from;  fnch  hu- 
man devices,  is  great  and  alarming.  Taken  up  with  thefe  de- 
vices, they  forget  that  it  is  only  through  the  blefling  of  God  in 
Chrift,  upon  his  own  inftittttions,  that  we  have  any  ground  to 
«xpect  that  communion  with  him,  without  which  our  religious 
exercifes  are  vain.  It  is  not  meant,  that,  where  fuch  corrup- 
tion in  any  meafure  prevails,  the  word  and  ordinances  of  Chrift 
have  no  faving  effect  at  all.  Ke  fulfils  in  his  elect,  all  the 
good  pleafure  of  his  goodnefs,  and  the  work  of  faith  whir  pow- 
er. But  we  learn  from  his  word,  that  men's  attachment  to 
thefe  devices,  where  they  are  once  admitted,  .  befides  be* 
ing  evil  in  itfelf,  is  inordinate,  and  attended  with  an  under  valu-.- 
ing  and  neglect  of  God's  own  institutions:  for  it  is  in  vain  to  • 
imagine,  that  men  will  ufe  moderation  in  following  what  ought  ~ 

not  to  be  followed  at  all. 

I 

It  may  be  added,  that  the  Sermon  on  Pfalmody  10  often 
referred  to  in  the  enfuing  difcourfe,  was  publifhed  laft  year  by 
the  Rev.  John  Black,  pallor  of  the  upper  Prefbyterian  congre- 
gation of  Marfh  Creek  :  many  of  the  objections  are  taken  from 
that  fermon>  becaufe  no  other  publication  occurred  in  which 
they  are  Hated  with  more  force  and  plaufibility. 

That  God,  who  hath  chofen  the  foolifh  things  of  the  world 
to  confound  the  wife,  the  weak  things  of  the  world  to  confound 
the  things  that  are  mighty:  the  bale  things,  yea,  and  things; 
that  are  not,  to  bring  to  nought  the  things  that  are  ;  may  ac- 
company this  publication  with  his  effectual  blefling,  is,'  through 
grace,  the  prayer  of- the  author. 


E         R         R         A         T        A. 

Page  9,  line  9,  after  praife  read  as  well  as  with  prayer.  Page  j  3,  line  5 
in  the  note  after  Ifai.  for  iv,  read  1.  Page.  36,  line  ai,  from  the  head  of 
the  page  after  anyi  read  thing.    Page  76,  line  6,  Delete  all  the. 


A 

DISCOURSE 

O  N     T  H  E 

DIVINE     ORDINANCE 

O    T 

IINGING      PSALM  S- 


[attH.  xx  vi.    30.   And  when  they  had  Jung  an  hymn,  they  went 
out  into  the  mount  of  Olives. 

r"TT"HAT  particular  hymn  or  pfalm  this  was,  we  are  not 

YY      told.     That  it  was  (what  fome  fuppofe)  a  hymn  com- 

Med  by  onr  Lord  himfelf  on  that  occaiion,  feeins  by  no  means 

probable,  as  that  it  was  one  of  the  Old    Teftament  Pfalms. 

hat  none  of  thefe  were  fuitable  to  the  new  ordinance  which 

i  had  been  celebrating  is  eafiiy    afTerted  ;    but    may  as  eaiily 

!  denied  ;   and  with  more  reafon  ;  for  the  fubftance    of  this 

dinance  was  nothing  but  what  the  church  had  been  finging  of, 

along  from  the  giving  of  the  firft  promife.      It  is  allowed  on 

hands  that  the  church  of  God  had  been  accsiltorned  to  fing 

ne  of  the  pfalms  on  fimilar  occasions.     It  was  not  our  Lord's 

inner  to  lay  afide  the  ufe  of  the  Old  Teftament  fcriptures ;  but 

her  to   recommend  and    encourage  it.      Out  of  the  book  of 

1ms,  particularly,    he   ufed  frequently  to  quote  paflages  and 

ply   them   to  himfelf.     Befides,  if  our  Lord  had  dictated  a 

w  hymn  on   the  occafion,  it  is  natural  to  think,    that ;  fd  re- 

rkable   and  uncommon   a   circumftance,  would  hardly  have 

n  pafTed  over  by  the  evangelift  unnoticed  :   Whereas  there 

ot  the  fame  reafon  to  expect  that  the  evangelift  would  be  fo 

ticular,    on    the  fuppolition    that  our  Lord  fang  one  of  the 

Ims  that  were  in  common  ufe.    At  any  rate,  there  is  no  ex- 

pie  here  to  warrant    any  man's  dictating  new   hymns   or 

lms  to  be  ufed  in  public  worfhip. 

B 


(     6     ) 

With  refpect  to  what  was  Tung  on  this  occafion,  we  cart 
gather  no  more  from  the  original  word  ufed  by  the  evangeliftj 
than  that  it  was  fome  compoiition  adapted  to  the  purpoie   oi 

fnging  praifcs.* 

The  apoftle,  in  ColofT.  iii.  16.  gives  us  three  names  for 
fuch  compoiition s  ;  Pfalms,  hymns,  and  fpiritual  fongs.  Pfaltt, 
l'eems  to  be  the  general  name  :  Hence  that  collection  of  then: 
which  comprehends  fo  great  a  variety,  is  called  the  book  oj 
Pfalms.  Hymns  and  fpiritual  fongs  are  particular  forts  to  be 
found  among  the  Pfalms  :  Thus  the  145th  and  following  Pfalrm 
are  Hymns,  which  have  praife  for  their  more  immediate  and  ex- 
prefs  purpoie :  aad  thofe  entitled,  Mafchil,  that  is,  giving  in- 
ftruction,  may  be  called  fpiritual  fongs,  as  being  more  directly 
intended  for  promoting  our  fpiritual  knowledge. \  All  thefe  forts 
(whatever  explication  of  the  terms  be  preferred)  are  to  be 
found  among  the  fongs  of  the  Old  Teftament  :  and  therefore  it 
cannot  be  laid,  with  any  colour  of  reafon,  that  they  are  nol 
here  intended.  Nor  can  it  be  any  argument  to  this  purpoie 
that  the  word  of  Chrift  is  faid  to  be  the  matter  of  thefe  fongs 
for  it  is  not  poffible  for  any  who  believe  (as  all  Chriftians  pro 
fefs  to  do,  who  are  not  Socinians)  that  the  Spirit  of  Chrift  die 
tated  what  we  have  written  in  the  Old  Teftament,  as  well  a 
what  we  have  in  the  New,  to  be  a  perpetual  rule  to  thechurc 
of  God  on  earth,  to  doubt  whether  the  one  be  the  word  c 
Chrift  as  well  as  the  other;  or  whether  the  word  which  th 
apoftle  exhorted  the  Coloflians  to  have  dwelling  in  them  richl) 
was  the  word  contained  in  thofe  fcriptures  which  Chrift  enjoh 
us  to  fearch,  as  what  abundantly  teftify  of  him.     It  is  true,  an 

I 

*  The  Greek  verb  is  rendered  tofng  praifes,  in  Acts  xvi.  25.  It  may  I 
ubferved  for  the  fake  of  fuch  as  are  unacquainted  with  that  language,  th 
there  is  no  fubftantive  noun  in  the  original  anfwering  the  word  hym 
it  might  be  rendered,  when  they  hadfung;  for  the  Englifh  verb  is  fometim 
ufed,  in  this  appropriated  fenfe,  to  fignify  an  ordinary  part  of  divi 
worfhip. 

f  The  explication  here  offered  is  not  pretended  to  be  founded  in  t 
etymology  of  the  words;  but  was  fuggefted  by  what  appears  to  be  the  m 
ordinary  acceptation  of  them.  An  obfervation,  which  has  been  freque 
ly  made,  may  be  here  added,  in  the  words  of  Dr.  Gill,  upon  Ephef.  v.  ( 
"  Thefe  three  words  anfwer  to  Mitfmorim,  Tehiltim,  Shirim,  the  fevc 
titles  of  David's  pfalms  ;  from  whence  it  feems  to  be  the  intention  of 
apoftle,  that  thefe  fhould  be  fung  in  gofpel  churches." 


(     7     ) 

rticle  of  divine  truth,  efpecially  an  article  to  which  we  are 
ailed,  at  any  time,  in  a  particular  manner,  to  bear  teftimony, 
lay  be  called,  emphatically,  a  word  ov  faying  of  Chrift  :  So  this 
hrafe  may  be  understood  in  the  following  texts :  Whofoever  fliall 
e  afhamed  of  me  or  of  my  words  in  this  adulterous  a?id  finfu I ge- 
neration, of  him  alfo  fhall  the  S9n  of  man  be  afhamed,  when  he 
ometh  in  the  glory  of  his  Father,  with  his  holy  angels  *  Thou  haft 
I  little  ftrength,  and  haft  kept  my  word.f  In  Inch  paffages,  fome 
vord  of  Chrift,  fome  article  of  his  doctrine,  muft  be  under- 
tood,  which,  being  a  part  of  our  public  profeffion,  expofeth 
is  to  the  reproach  of  the  world,  and  of  which  we  are,  therefore, 
n  danger  of  being  afhamed.  But  when  we  fpeak  of  the  duty 
>f  having  the  word  of  Chrift  dwelling  in  as  richly,  it  muft  be 
mderftood  of  the  word  of  God  in  general,  that  is  contained  in 
he  fcriptures  of  the  Old  and  New  Teftaments.  In  {hort,  it 
ppears  that  the  duty  of  Tinging  is  inculcated  in  this  text,  and 
n  Ephef.  v.  19.  but  if  we  would  know  wh?t  particular  forms 
if  Pfalmody  ought  to  be  ufed  in  the  public  worfhip  of  the  church, 
/e  muft  make  fome  further  ufe  of  our  Lord's  injunction,  to 
'earch  the  fcriptures. 

Whatever  was  the  hymn  which  our  Lord  and  his  difciples 
ow  fung,  it  was,  no  doubt,  fuitable  to  the  occafioni  ;  to  the 
onclufion  of  the  folemn  ordinances  which  they  had  been  cele- 
rating,  and  to  his  entrance  upon  the  aftonifhing  fcene  of  his 
ft  1'urFerings.  Chrift  had  now  to  drink  up  the  brook  in  the  way , 
ie  torrent  of  divine  wrath  due  to  our  (ins;    and  there  is  no 

*  Mark  viii.   38.  f  Revel,  iii.  8. 

\  It  is  the  opinion  of  many  commentators,  that  what  our  Lord  fung  on 
is  occafion  W3s  the  Hallely  which  the  Jews  were  obliged  to  fing  on  the 
ght  of  the  pafTover,  confining  of  fix  pfalms,  namely,  the  113,  114,  115, 
16,  117,  and  Il3.  Part  of  this  Hallel,  (namely,  the  113,  and  114, 
alms)  was  fung  before  the  eating  of  the  pafchal  lamb,  and  the  reft  im- 
ediately  after.  "  Now"  fays  the  learned  Dr.  Gill,  "  the  laft  part  of  the 
allel,  Chrift  deferred  to  the  :lofe  of  hisfupper;  there  being  many  things 

it  pertinent  to  him,  and  proper  on  this  occafion,  particularly,  Pfal.  cxv. 

and  cxvi.  12 — 15  and  cxviii.  22 — 27.  And  the  Jews  themfelves  fay, 
at  "  the  forrows  of  the  Mefiiah"  are  contained  in  this  part.  That  this 
the  hymn  which  Chrift  and  his  apoftles  fung,  may  be  rather  thought, 
an  that  it  was  one  of  his  own  compofmg,  fince  not  only  he  but  all  the 
fciples  fung  it ;  and,  therefore,  muft  be  what  they  were  acquainted 
ith." 


(  *  ) 

<£oubt  but  that  lie  now  fung  in  the  faith  of  lifting  up  his  bead  in 
his  refurreclion  and  afcenlion.  Nor  is  it  to  be  doubted  that  the 
faith  of  the  difciples  was  really  exercifed  on  tins  occafion, 
though  it  fuffered  a  moll  difmal  eclipfe  a  little  afterward. 

.  On  account  q£  the  attempts  which  are  made  in  our  day  to 
corrupt  the  divine  ordinance  of  fmging  pfalms,  we  hope  it 
v.'ill  not  be  deemed  unfeafbnable  to  take  occafion  from  the 
words  now  read,  to  enter  into  a  particular  confederation  of  the 
fubjedt,  and  to  endeavour  fome  illuftration,  as  the  Lord  is  plea- 
ded to  direct,  of  the  following  proportions  : 

I.  That  the  Tinging  of  Pfalms  is  a  part  of  that 
focial  or  publick  worfhip  which  God  hath  appoint- 
ed in  his  word. 

II.  That  there  are  parts  of  the  facred  feriptures 
adapted  to  the  purpofe  of  ringing,  which  ought 
to  be  ufed  in  the  publick  worfhip  of  the  church, 
till  the  end  of  time. 

III.  That  the  fcripture  fongs  are  the  only  forms 
of  Pialmody,  which  ought  to  be  ufed  in  the  fo- 
lemn.  and  publick  worfhip  of  the  church,  till  the 
end  of  rime. 

IV.  That,  in -the  publick  praifes  of  the  church, 
the  mufic,  or  outward  part,  ought  to  be  condii&ed 
with  decency  and  Simplicity;  and  in  fubferviency 
to  the  fpiritual  part,  which  is  chiefly  to  be  re- 
garded. 

We  proceed  to  a  brief  confideration  of 

The  Firft  Propofition* 

That  the  finging  of  pfalms  is  a  part  of  that  focial 
or  public  worfhip  which  God  hath  appointed  in  his 
word. 


(     9     ) 

Ir  is,  indeed,  a  natural  fentiment,  that  the  perfections  and 
works  of  him  that  made  us,  fhould  be  celebrated  in  fongs  of 
praife.  As  men's  affections  towards  other  objects  are  excited 
and  expreffcd  by  poetical  compofuions  and  mufical  founds  ;  fo 
it  feems  fit,  that  the  fame  means  ihould  be  ufed  to  exprefs  and 
promote  thofe  affections  of  love,  reverence,  admiration,  and 
gladnefs,  that  ought  to  be  exerciied  in  the  worfhip  of  the  Su- 
preme Being.  Hence  the  Heathens  ufed  to  honour  their  falfe 
gods  with  fongs  of  praife ;  both  being  parts  of  that  worfhip 
which  right  reafon  directs  us  to  give  to  the  true  God. 

But  as  it  is  the  prerogative  of  the  moft  high  God  to  pre- 
fcribe  the  manner  of  his  own  worfhip  j  fo  our  proper  warrant 
for  this  religious  fervice  lies  in  the  precepts  and  approved  exam- 
ples of  his  word.  To  this  pnrpofe  is  that  which  we  haye  in  the 
105th  Pfalm  :  Sing  unto  him  .*  jing  pfabns  :  talk  ye  of  all  his  won- 
drous deeds  among  the people.  Again  in  the  $pth  Pfalm :  Thou  haft 
girded  me  with  gladnefs ,  to  the  end  that  my  glory  may  jing  praife  /« 
thee.  David  calls  his  tongue  his  glory, as  it  was  employed  in  utter- 
ing the  praifes  of  the  Lord  ;  the  moft  noble  and  honourable  ex- 
ercife  in  which  a  rational  creature  can  ever  be  engaged.  We 
have  a  particular  account  of  the  practice  of  the  Old  Teftament 
church  in  this  part  of  divine  worfhip..  Singing  the  praifes  of 
God,  being  plainly  of  a  moral  nature,  can  never  be  confidered 
as  belonging  to  the  ceremonial  part  of  Old  Teftament  worfhip  j 
and,  therefore,  the  precepts  and  examples  recorded  in  the  Old 
Teftament  are  a  fufficient  warrant  for  our  practice  in  this  mat- 
ter. In  the  New  Teftament,  we  have  precepts  on  this  fubject 
in  the  paffdges  already  mentioned  of  the  epiftles  to  the  Ephefians 
and  Colofiians*-;  we  have  the  example  of  Paul  and  Silas  fmging 
praifes  in  the  prifon  at  midnight ;  and  that  of  our  Lord  Jefus 
Chrift,  who,  as  our  text  iniorms  us,  in  the  fame  night  where- 
in he  was  betrayed,  joined  with  his  difciples  in  fmging  a  Pfalm. 
Nor  can  it  well  be  controverted,  that  fmging,  of  ibme  fort  or 
another,  has  always  had  a  place  in  the  pubhck  worfhip  of  the 
church  of  God,  fince  the  days  of  David  and  Solomon.  The 
purity  of  this  ordinance  is  the  more  to  be  contended  for,  in 
regard  that,  of  all  the  exerciies  of  Gad's  woiiliip  en  earth, 
it  bears  the  neareft  refemblance  to  the  eternal  cxercife  of  the 

B  2 
•  Sec  alfo  Jaroc*  v.  13, 


(     io     ) 

faints  in  heaven.  Let  us  hold  in  juft  abhorrence  the  opinion  of 
the  Quakers,  who  would  banifh  tb/s,  with  the  facraments  and 
other  ordinances  of  Chrift,  out  of  his  church.  Let  us  deteft 
the  ungodly  practice  of  fome,  who,  from  falfe  notions  of  de- 
licacy and  good- breeding,  choofe  to  fit  filent  at  church  in  the 
time  of  finging.  And  let  us  beware  of  encouraging  the  intro- 
duction of  thofe  modes  of  finging,  which,  being  too  complex 
and  artificial,  tend  to  impofe  filence  on  a  great  part  of  our 
worfhipping  affemblies. 

The  Second  Propo/ition. 

That  there  are  parts  of  the  facred  fcriptures  a- 
dapted  to  the  purpofe  of  finging,  which  ought  to 
be  ufed  in  the  publick  worfhip  of  the  church ,  till 
the  end  of  time. 

What  we  have  to  offer  for  explaining  and  confirming 
this  proportion,  ihall  be  comprehended  under  four  obferva- 
tions. 

The  firft  is,  That  there  are  portions  of  fcriptttre  peculiarly  a- 
dapted  to  this  part  of  divine  worfhip.  This  is  evidently  the  cafe 
with  the  book  of  Pfalms.  Let  us  obferve  the  fuitablenefs  both 
of  the  matter  and  form  of  them  to  fuch  a  defign.  As  to  the 
matter,  it  is  fuch  as  the  glory  of  God  and  the  welfare  of  our 
fouls  are  moll  nearly  concerned  in  ;  confifting  of  truths  con- 
cerning the  perfections  and  the  works  of  God  ;  concerning 
the  perfon  and  offices  of  our  Immanuel  ;  concerning  the  cha- 
racter and  condition  of  natural  men;  concerning  the  character, 
afflictions  and  confolations  of  the  fainrs  ;  concerning  the  Lord's 
manner  of  dealing  with  the  church,  and  with  her  enemie?. 
Every  part  of  the  Pfalms  is  calculated  for  promoting  the  know- 
ledge of  God  and  of  ourfelves,  or  for  reproof  and  direction,  or 
for  the  fupport  of  our  faith  and  hope.  As  to  the  form,  they 
feear  the  title  of  Pfalms  or  Song?,  which  implies  that  they  are 
defigned  to  be  ufed  in  finging.  Their  brevity  in  general  is 
well  adapted  to  that  end  :  as  alfo,  the  concife,  abrupt  man-  { 
ner  of  expreffio.n  j  the  lively'turns,  the  bold,  and  alinott 
continual  uie  of  metaphors,  exclamations,  personifications,  and 


(  'I  ) 

all  the  other  figures  which  areufed  to  give  force  and  animation 
to  poetical  compofition.*  Thefe  are  the  characteristics  of  the 
fcripture  fongs  ;  and  thefe  were,  no  doubt,  defigned  by  him 
who  knows  our  frame,  to  be  fubfervient  to  thofe  Spiritual  affec- 
tions with  which  our  meditations  on  the  matter  of  the  pfalms 
ought  to  be  attended. 

*  As  the  fame  excellencies  for  which  a  work  of  human  art  is  celebrated, 
may  be  obferved  in  an  infinitely  eminent  degree  in  the  works  of  God  ;  fo 
many  of  the  fame  beauties  which  have  been  admired  in  Pindar  and  other 
lyric  poets,  are  confpicuous  in  the  fcripture  fongs  :  though  the  former,  it 
muft  be  owned,  be  to  the  latter,  but  as  the  cold  and  unprofitable  glittering 
©f  a  glow  worm,  to  the  animating  influence  of  the  fun  fhining  in  his 
ftrength.  It  may,  therefore,  be  of  ufe  here,  to  confider  a  little  the  nature 
of  that  fpecies  of  human  compofition,  called,  the  Ode.  The  writer  of  an 
Ode  h  not  confined  to  the  track  marked  out  by  any  preceding  poet  or  cri- 
tick.  He  may  prefs  forward  with  a  generous  freedom  to  attain  his  end  :  on- 
ly he  muft  take  care  that  all  be  natural,  eafy,  and  unaffected.  The  exor- 
dium or  introduction  fhould  be  fhort;  fo  that  the  reader  may  find  himfelf 
engaged  in  the  principal  fubject  of  the  poem  before  he  be  aware.  In  the 
conduct  of  it,  the  various  matter  ought  to  be  fo  difpofed,  that  every  fenti- 
ment  and  expreffion  may  derive  new  grace  and  energy  from  the  propriety 
of  its  place  or  connexion  :  which  connexion  muft  appear  by  the  bold  and 
ftriking  exhibition  of  the  things  themfelves,  and  not  by  a  formal  ufe  of 
connecting  particles.  The  conclufion  ought  to  be,  in  a  great  meafure,  ab- 
rupt and  unexpected ;  and  yet,  evidently,  the  finifhing  of  a  judicious  plan. 
As  to  the  ftyle  and  manner  of  compofition,  it  muft  be  varied  aecording  to 
the  fubject ;  fometimes  more  gay  and  flowery,  fometimes  more  grave  and 
fublime  ;  but  always  of  peculiar  delicacy,  and  fuch  as,  the  more  clofely  it 
is  examined,  approves  itfelf  the  more  to  a  perfon  of  real  tafte  and  difcera- 
ment.  The  Ode  delights  in  metaphors  and  images  taken  from  the  works 
©f  nature  ;  in  allufions  to  the  mod  interefting  pafiages  of  hiftory  ;  in  fhort 
but  lively  descriptions  ;  and,  when  it  rifes  to  a  very  fublime  or  pathetic 
ftrain,  in  frequent  perfonifications. 

As  to  the  Hebrew  numbers  or  verfifkation,  we  know  little  :  it  was  well 
adapted,  no  doubt,  to  the  mufick  of  the  Ifraelites, 

But  who,  that  has  any  tafte  for  poetical  compofition,  can  read  the  fcrip- 
ture fongs  without  obferving  and  admiring  the  force  and  elegance  c*f  ex- 
preffion ;  the  beauty  and  grandeur  of  metaphors  and  fentiments  ;  and  the 
graces  which  arife  from  a  happy  arrangement  ? 

We  may  obferve  three  clafles  of  the  fcripture  fongs.  Thofe  of  the  firft 
clafs  have  fweetnefs  for  their  diftinguifhing  character.  They  reprefent  the 
mild  and  placid  affections;  love,defire,  hope,  moderate  joy  or  grief.  Thus 
the  royal  Pfalmift,  while  he  was  an  exile  in  the  wildernefs  of  Judea,  fvveet- 
ly  exprefies  love  and  defire  in  the  fixty  third  Pfalm.  The  eightieth  re- 
prefents  grief  joined  with  fome  hope  ;  the  eighty  fifths  hope  approaching 
to  joy.  The  ninety  fecond  i?,  throughout,  the  language  of  a  finccre,  but 
temperate  gladnefs.     What  can  be  fweeter  than  the  reprefentation  of  Cod 


(  {•  ) 

Observation  II.  Thefe  pfalms  were  given  to  the  church 
as  forms  of  Pfahnody,  and  not  as  patterns  according  to  which 
other  formr  wjre  to  be  compofed  for  the  ufe  of  the  church  in  her 
public  worjhip.  The  Lord's  defign  in  giving  thefe  fongs  is  to 
be  gathered  from  fcripture  examples  of  the  ufe  of  them.  We 
have  plenty  of  examples  of  the  ufe  of  them  as  forms  of  pfalmody, 
but  none  of  perfons  without  infpiration  compoling  pfalms  for 
public  worfbip,  in  imitation  of  the  infpired  fongs.  Many  of  the 
pfalms  are  directed  to  the  chief  muiician,  or  to  him  who  was 
the  leader  in  the  divine  fongs  of  the  tabernacle  or  the  tem- 
ple, to  be  immediately  ufed  in  the  worlhipof  it :  And  we  read, 
in  the  twenty-ninth  chapter  of  the  fecond  book  of  Chronicles, 
towards  the  clofe,  that  Hezekiah  the  king,  and  the  princes  com- 
manded the  Levites  to  Jiug  praife  unto  the  Lord  with  the  words  of 
David,  and  of  Jfiph  the  Jeer. 

Objection.  Are  there  not  Chriltians  qualified  to  compofe 
hymns,  as  well  as  to  pray,  after  the  fcripture  patterns?  <4  The 
gracious  Saviuur  has  provided  and  left  in  his  word,  and  by  the 
ordinary  influences  of  his  Holy  Spirit,  fufficient  furniture  of  light, 
gifts  and  graces,  for  all  the  parts  of  religious  worfhip,  without 
leaving  a  fyftem,  or  litiargy,  in  the  precife  words  of  which  we 
ihould  either  pray,  or  praife,  or  preach."* 

Answer.,  i.  The  meafure  of  our  attainments,  or  of  the  in- 
fluences of  the  Holy  Spirit  with  which  we  are  favoured,   is,  by 

as  a  Shepherd,  in  the  twenty  third  Pfalm  ?  To  this  clafs  belong  feveral 
Pfalms  which  celebrate  the  beneficence  of  God  in  his  works  of  grace  and 
providence,  fuch  as  the  fixty  fifth  ;  or  the  lovelinefs  of  concord  among 
brethren,  as  the  hundred  and  thirty  third  The  fecond  cbfs  is  of  thole 
Pfalms  which  have  fublimiiy  for  their  diftinguifhing  character  ;  as  the 
eighteenth,  the  twenty  fourth,  the  fixty  eighth,  the  fiftieth,  the  fong  of 
Mofes  at  the  Red  fea,  and  that  of  Habakkuk.  The  fame  ode  or  Pfalm,  in 
different  parts  or  expreffions,  often  affords  ftriking  examples  both  of  fiveet- 
nefs  and  of  fublimity  ,  as  the  eighty  firfi,  the  ninety  firft,  the  feventy  fevenjh, 
the  nineteenth,  and  others.  The  Pfalms  of  this  middle  character  form  a 
third  clafs.  The  reader  who  would  fee  this  fubject  handled  at  length,  and 
in  a  learned  and  judicious  manner,  may  confult  Dr.  Lowth's  elegant  Pre- 
lections de  facra  poefa  Htbrwum. 


A  Sermofi  on  Pfalmody,  by  Mr.  Black.  Page  38. 


(     13     ) 

no  means/ the  rule  of  duty.  To  fuppofe  that  we  are  warrant- 
ed to  do  any  thing,  merely  becaufe  we  are  furnifhed  with  the 
means  of  doing  it,  is  a  molt  dangerous  principle,  pregnant,  in- 
deed, with  all  the  excelTes  of  libertinifm  andenthuihfm.  Thefe 
two  queftions,  What  is  our  duty  ?  and  How  we  may  be  en- 
couraged and  enabled  to  do  it  ?  are  always  to  be  kept  diftinct.. 
The  precepts  and  examples  of  the  written  word  afford  a  com- 
plete anfwer  to  the  former  ;  and  *he  exhibition  of  rich  grace 
in  our  Lord  Jefus  Chiift,  and  in  the  great  and  precious  promifes, 
a  no  lels  complete  anfwer  to  the  latter. 

2.  With  refpeet  to  the  ufe  of  a  form,  there  is  a  great  dif- 
ference between  finging  in  public  worfhip,  and  the  other  two 
things  mentioned  in  the  objection,  namely,  prayer  and  preach- 
ing. As  to  preaching,  there  is,  perhaps,  no  denomination  of 
Chriflians  among  whom  it  is  reflrkted  to  a  fet  form  of  words. 
And  as  to  any  ferviie  ule  of  forms  that  Hill  prevails  in  the  pub- 
lic prayers  of  any  of  the  reformed  churches,  it  is,  undoubtedly, 
to  be  reckoned  among  their  corruptions  ;  being  a  part  of  the 
Antichriftian  leaven  which  Proteftants  ought  to  purge  our. 
The  reafon  is,  that  there  is  not  a  fingle  precept  or  example  in 
the  word  of  God,  to  warrant  it.  That  word,  which  is  our  on- 
ly rule,  fays  nothing  at  all  of  our  praying  in  words  which  other 
men  have  prefcribed  to  us  ;  nor  of  the  Head  of  the  Church  hav- 
ing veiled  any  fet  of  men  with  a  right  of  prefcribing  fuch 
words.  We  have  plenty  of  examples  in  fcripture  of  fecial 
prayer;  in  which  one  mull  have  always  fpoken  as  the  mouth 
of  the  reft  ;  bur  there  is  not  the  lealt  intimation,  that  a  prefcrib- 
ed form  of  words  was  uled  in  any  of  thefe  inftances.  The  fcrip- 
ture abounds  with  exhortations,  directions,  and  promifes  con- 
cerning prayer  :  but  we  have  not  a  hint  of  the  ufe  or  neceflity 
of  fet  forms.  It  mull  be  fometh'mg  elie,  therefore,  than  a  fin- 
gle concern  to  follow  the  rule,  of  the  divine  word,  that  has  in- 
duced any  church  to  admit  fuch  forms.  But  we  have  many 
portions  of  fcripture  exprefsly  defigned  to  be  tiled  as  forms  of 
pfalmody  ;  and  divinely  approved  examples  of  the  church's  ufe 
of  them  accordingly  ;  nay,  there  is  not  a  fingle  fcripture  ex- 
ample of  finging  in  focial  or  public  worfhip,  in  which  it  can  be 
proved  that  any  other  words  were  ufed  than  thole  of  theinfpired 
fongs.  Of  two  ways  of  religious  worfhip,  when  one  is  war- 
ranted by  plain  fcripture  examples,  and  the  other  by  none  at 


(      14     ) 

all,  a  ferious  Cbriftian,  one  fliould  think,  need  not  be  at  any  lofs 
to  determine  which  is  ro  be  followed.* 

3.  The  truth  is,  our  opponents  do  not  mean  to  fet  afide 
forms  of  words  in  fioging;  a?,  indeed,  there  can  be  no  fuch 
thing  as  public  finging  without  fome  form  of  words.  They 
mean  only  an  exchange  of  forms :  the  infpired  fongs,  or  thofe 
verfionsof  them,  which  arefthe  molt  literal,  faithful,  and  unaf- 
fected reprefentations  of  the  original  text,  muft,  it  feems,  be 
laid  afide  ;  that  loofe  imitations  (tranflations  not  being  propof- 
ed  or  intended)  of  the  facred  fongs,  or  what  men  have  compof- 
ed,  according  to  their  notions  of  elegance  or  juft  arrangement, 
may  be  introduced.  And  thefe  forms  of  human  compofure  muft 
firftbe  only  allowed  or  recommended,  till  the  people  be  fome- 
how  inured  to  them  ;  and  fa  at  lail  prepared  to  bear  an  appoint- 
ment or  impofition  of  them  by  eccleliaftical  authority.-]-  When 
once  the  public  mind  is  found  to  acquiefce  in  human  forms  of 
praiie,  the  way  will  be  prepared  for  human  prefcribed  forms 
of  prayer;  the  principle  of  adding  to,  or  improving  upon  the 
divine  inftitutions  being  the  fame  in  both  cafes.  Thus  one  hu- 
man invention  was  added  to  another,  till  the  Antichriftian  fy- 
ftem  of  fuperftition  and  idolatry  was  completed,  under  which 
the  Christian  world  groaned,  for  lb  many  centuries. 

*  Thofe  who  plead  for  the  nfe  of  fet  forms  of  prayer  in  public  worlhip, 
attempt  to  draw  an  argument  from  the  ufe  of  fuch  forms  in  finging  But 
it  is  certain,  there  is  a  fpecifick  difference  between  prayer  and  finging.  For 
though  our  finging  ought  always  to  be  accompanied  with  inward  prayer; 
yet  the  matter  fung  is  as  often  in  a  doctrinal,  hiftorical,  or  hortatory  form, 
as  in  that  which  is  proper  for  prayer.  Public  finging  is  rather  a  profefiion 
of  joint  concurrence  in  the  matter  fung,  as  a  fubje<fl  of  inftruihve  and  be- 
lieving med  itation,  than  what  is,  properly  fpeaking,  prayer.  Hence  we  read 
of  teaching  and  admoniftuKg  one  another,  but  never  of  praying,  in  Pfalms, 
hymns,  and  fpiritual  fongs.  Hence  our  anceflors,  tbe  Prefbyterians  in 
Britain,  ufed  to  complain  of  the  church  of  England,  becaufe,  in  fome  of 
their  cathedrals,  they  fung  their  prayers.  It  may  be  further  obferved  he-re, 
that  it  feems  to  be  no  final!  prefumption  againft  the  ufc  of  fet  forms  of 
prayer  in  public  worfhip,  tint  thofe  parts  of  fcripture  which  have  the  ap- 
pearance of  fuch  forms,  are  appropriated  to  another  ufe,  namely,  that  of 
finging. 

f  "  Error,  (fays  Mr.  Hog  of  Carnock,  in  one  of  hispieces  publifhed  about 
the  time  that  profeffor  Simfon  broached  his  herefies,)  error  is  modeft  in 
its  firft  approaches,  but  afterwards  it  fpeaks  more  refolutely,  according  to 
the  entertainment  it  finds." 


(  'J  ) 

Observation  III.  The  infpired  firms  of  PJalmody  were 
given  to  the  church  to  be  fung  in  her  public  and  folemn  worjhip  till 
the  e?idofthe  world.  It  may  fafely  be  laid  down  as  a  maxim, 
That  whatever  form  of  worfhip  God  hath  appointed,  ought  to 
he  obferved  till  the  end  of  time  ;  unlefs  he  himfelf  declare  that 
it  is  only  of  a  temporary  nature,  or  that  he  is  pleafed  at  a 
certain  period  to  abrogate  it.  It  is  certain,  that  he  once  ap- 
pointed his  church  to  ling  his  praife  in  the  words  of  David 
and  of  Afaph :  and  where  have  we  any  intimation  of  his 
will  that  the  church  fhould  ceafe  to  do  fo,  before  the  end  of ■ 
the  world  I  It  is  true,  thole  ceremonial  inftitutions  which 
were  fhadows  of  Chrift  as  not  yet  come,  fuch  as,  the  legal 
facrifices,  purifications,  the  obfervation  of  meats  and  days, 
were  abrogated  when  he  was  actually  come  ;  and,  likewife, 
whatever  other  ordinances  ferved  to  keep  up  the  partition 
wall  between  the  Jews  and  Gentiles.  But  the  Tinging  of  the 
infpired  Pfalms  was  no  typical  fervice  ;  and  fo  far  are  they 
from  belonging  to  the  partition  wall  between  the  Jews  and  Gen- 
tiles, that  the  Gentiles  are  therein  often  invited  to  join  with  the 
church  in  the  divine  praifes  :  As  in  the  fixty  feventh  Pfalm, 
Let  the  people  praife  thee,  0  God ;  let  all  the  people  praife  thee  :  0 
let  the  nations  be  glad  a?id  fing  for  joy.  And  in  another  place, 
Say  among  the  heathen,  that  the  Lord  reigneth.  Make  a  joyful 
noife  unto  the  Lord,  all  the  earth.  While  the  Pfilms  are  fung 
in  the  public  affemblies  of  the  church,  David,  Afaph,  and  the 
other  penmen,  who  lpake  as  they  were  moved  by  the  Holy 
Ghoft,  ftill  continue  to  celebrate  the  praifes  of  God  in  the 
church  ;  as  they  fometimes  intimate  they  were  to  do  to  the  end 
of  time.  I  will  fing,  fays  one  of  them,  the  mercies  of  the  Lord 
for  ever.  I  will  blefs  thy  name,  fays  another  of  them,  fir  ever 
and  ever.  Again,  /  will  ??iake  thy  name  be  re??icmbered  through 
all  generations. 

Objection.  *  The  Jewifti  fyftem  of  Pfalmody  was  exactly 
ftfited  to  the  difpenfation  under  which  that  people  were  placed  ; 
and  many  of  them"  [of  the  Pfalms  belonging  to  that  fyftem] 
"  have  fuch  exprefs  reference  to  the  peculiarities  of  the  Jewifh 
worftiip — have  thofe  ordinances  of  it  which  the  apoftle  calls 
worldly,  weak,  poor,  &c.  fo  interwoven  with  their  fubject  mat- 
ter, that  they  cannot   univerfally    fait  the  gofpel-difpenfation, 


(     i6     ) 

which  is  (o  widely  different  from  the  Jewifli,  and  under  which 
thefe  ordinances  are  entirely  abolifhed."* 

Answer  i.  We  allow  that  the  Pfalms  were  well  fuited  to 
the  ftate  of  the  church  under  the  Old  Teftament  difpenfation. 
But  if  by  fuitablenefs  the  objector  means  (what  he  undoubtedly 
wught  to  mean)  the  fitneis  or  tendency  of  the  Pfalms  to  promote 
the  fpiritual  edification  of  church-members,  or  to  convey  the 
knowledge  of  gofpel-truths  ;  for  there  never  was  nor  will  be 
any  real  edification  but  in  proportion  to  the  attainment  of  the 
faving  knowledge  of  the  gofpel  ;  if  this  be  what  the  objector . 
means  by  fuitablenefs,  then  it  will  not  be  difficult  to  (hew  that 
the  Pfalms  are  not  lefs,  but  rather  more  fuitable  to  the  ftate  of 
the  church  under  the  New  Teftament  difpenfation,  than  they 
were  to  the  ftate  of  it  under  the  old.  Suppcfe  a  perfon  to  have 
paffed  his  whole  life  without  ever  feeing  the  fun;  the  light  of 
his  days  having  been  only  fuch  as  we  have  before  the  fun-rifing, 
or  after  fun-fetting.  Suppofe  him,  however,  to  have  heard  fuch 
accounts  of  the  fun,  as  gave  him  fome  notion  of  the  figure,  mo- 
tion, and  beneficial  influence  of  that  majeftic  luminary.  The 
following  remarkable  text,  in  the  fourth  of  Malachi,  might  be  in- 
telligible and  inftructive  to  fach  a  perfon  :  Unto  you  that  fear  my 
na?m  Jh  all  the  Sun  of  right  eou fiefs  arife  with  healing  in  his  wings. 
And  yet  it  may  well  be  laid,  it  would  be  itill  more  fuitable  to 
the  cafe  of  a  perfon  who  had  actually  beheld  the  fun  mining  in 
his  ftrength.  Again,  when  the  book  of  Job  was  written,  it 
could  not  be  unfuitable  to  any  real  knowledge  of  the  earth 
♦which  men  had  then  attained,  (and  not  the  lefs  fuitable  for  be- 
ing contrary  to  their  prejudices,)  to  be  informed,  that  God  hatig- 
eththe  earth  upon  nothing.^  And  yet  there  can  be  no  impropri- 
ety in  faying,  that  it  is  more  fuitable  to  the  prefent  itate  of 
human  knowledge,  when  philofophy  and  the  difcoveries  of  na- 
vigation, have  placed  the  truth  concerning  the  fpherical  figure 
of  the  earth  in  fuch  a  clear  and  illuftridus  point  of  view.  Thus 
many  paffages  in  the  book  of  Pfalms,  which  might  be  very  ob- 
fcure  to  an  Old  Teftament  believer,  have  fuch  abundant  light 
poured  upon  them  by  the  New  Teftament  revelations,  that  the 
weakeft.  Chriftian  can  be  at  no  lots  about  the  meaning  of  them. 
When  an  Old  Teftament  believer  read,  in  the  book  of  Pfalms, 

*  A  Sermon  on  Pfalmody,  Page  20.  f  Job  xxvi.  7. 


•(     '7     ) 

of  one  who  was  to  fay  unto  God,  Sacrifice  and  offering  thote 
wouldejl  not  :  lo,  I  come  :  in  the  volume  of  the  book  it  is  'written  if 
vie, — .Of  one  who  was  to  have  his  hands  and  his  feet  pierced ;  who 
ivas  to  be  brought  to  the  dujl  of  death  ;  and  yet  wh&  was  to  fee  no 
corruption ;  and  who  was  to  be  a  priefl  for  ever  after  the  order  of 
Melchizedec  ;  and  to  whom  the  Lord  would  fay ,  Sit  thou  at  7iiy  right 
hand,  until  I  make  thirie  enemies  thy  footflool  :  further,   when  he 


ma 


Ihould  read  iuch  evangelical  expreflions  as  thefe;  /  will 
mention  of  thy  right eoufnefs,  even  of  thine  only  ;  be  furety  to  thy 
fervant  for  good:  when  an  Old  Teitament  believer  of  ordinary 
attainments  read  fuch  expreflions  as  thefe,  it  would  require 
much  inftrucYion,  much  meditation,  and  many  errands  to  the 
throne  of  grace,  to  bring  him  to  any  tolerable  apprehenfion  of 
the  true  meaning  of  them.  Whereas  now  any  feriousChriPtian, 
acquainted  with  the  New  Teitament,  in  reading  the  fame  paf- 
fages,  and  in  the  diligent  ufe  of  the  fame  means,  can  more  clear- 
ly dilcern  both  that  meaning,  and  the  admirable  firnefs  of  the 
words  to  exprefs  it.  Thus  the  fuperior  light  of  the  New  Tef- 
tament  difpenfation,  inftead  of  rendering  the  ufe  of  the  Pfalms 
in  the  public  worflf.p  of  the  church  lefs  fuitable,  makes  it  more 
ib;  that  light  fervmg  to  difclofe  to  our  view  the  manifold  wii- 
dom  of  God  contained  in  the  words  of  the  infpired  fongs.  Sure- 
ty if  we  know  our  privileges,  and  if  our  fouls  profit  by  them, 
we  will  enter,  more  eafiiy  and  fully  than  Old  Teftament  be- 
lievers could  ordinarily  do,  into  the  fpirit  of  what  the  Pfalmiit 
declares  concerning  his  faith  and  hope  of  falvation,  concern- 
ing his  godly  forrow  for  fin,  concerning  the  conflict  between 
faith  and  fenfe,  between  the  flefii  and  the  fpirit,  concerning' 
the  marks  and  evidences  of  faving  grace,  concerning  the  cale 
of  the  church  as  a  kingdom  not  of  this  world,  but  hated 
by  it.* 

C 
*  Perhaps  fume  may  object  to  what  is  here  advanced,  That,  if  our  un- 
dcrffandiug  the  Pfalms  better  than  church-members  under  the  Old  Tefta- 
ment,  be  a  warrant  for  our  finging  them,  the  fame  reafoning  might  he  made 
tife  of  for  our  obfervation  of  the  ceremonial  law.  It  is  anfwered,  in  the 
firft  place,  that  the  writer  is  not  her<*  advancing  an  argument  for  finging 
'the  Pfalms;  he  is  only  arifwering  an  objection.  He  is  far  from  thinking- 
that  our  fuperior  advantages  for  undcrflanding  the  Pfalms  might  be  proper- 
ly adduced  as  a  proof  that  we  ou^hc  to  ling  them;  but  they  are  fufiicient 
*o  fhow  that  the  pretended  obfeurity  of  the  Pfalms  ought  not  to  deter  us 
fr.-<m  doing  fo.  And,  in  the  fecond  place,  we  have  anothtr  and  weightier 
rcafem  againft  the  pvadice  of  the  ceremonial  law  than  the  obfeurity  of  it, 


(     iS     ) 

P.  Thf.  ceremonial  inftitutions  were  indeed  carnal  and 
KivtrUHy  ordinances,  weak  and  beggarly  elements,  when  abltraeted 
from  Chrift,or  as  they  wererepreiented  by  the  judaizing  teach- 
ers, (againft  whom  tlie  apoltle  is  difputing  when  he  ufes  thefe 
c  xprefiions.)  that  i%  when  the  practice  of  any  of  them  was 
reprejented  as  nece-fCary  in  order  to  the  juflification  of  a  finner 
fefore  God,  or  when  they  were  put  in  the  place  of,  or  fome- 
how  joined  with,  the  righteoufnefs  of  our  Lord  Jefus  Chrift,  in 
the  affur  of  juftification.  But,  in  this  view,  they  are  repre- 
sented as  beggarly  elements,  no  lei's  in  the  Plalms  than  in  the  e- 
piltles  of  Paul.  To  this  purpole  is  that  which  we  have  in  the 
fortieth  pfalm  :  Sacrifice  and  offering  thou  didft  not  def'ire  ;  mine 
ears  h.tjl  thou  opened:  burnt -offering  and  [in- offering  haji  thou  not 
required.  And  again,  in  the  fiftieth,  J  will  take  no  bullock  out  of 
thy  houfe,  nor  he-goats  out  of  thy  folds.  Will  I  eat  the  fiefh  of  bulls  f 
♦.■■•  drink  the  b'ood  of  goats  ?  Thefe  ceremonial  nfages  of  the  Old 
Teftament  difpenfation  may  alio  be  faid  to  be  beggarly  ele- 
ments, conlidered  with  regard  to  the  obligation  which  the  church 
was  then  under  to  the  practice  of  them  ;  and  on  account  of 
the  fcanty  meafure  of  gofpel-light  which  was,  thereby,  actually 
.communicated  to  the  bulk  of  church-members,  compared  with 
the  abundant  meafure  of  that  light  which  is  enjoyed  under  the 
jvjew  Teltament  difpenfation.  This  deficiency  of  light  arole, 
narriy,  from  the  veil  that  was  upon  their  hearts,  through  their 
natural  bias  towards  the  way  of  the  broken  covenant  of  works ; 
partly,  from  the  r^ceffary  condition  of  the  church  under  that 
difpenfation,  while  the  Son  of  God  was  not  yet  actually  incar- 
nate. But  it  is  utterly  denied,  that  the  conlideration  of  the  ce- 
remonial inftitutions  as  types  or  metaphors,  ferving  to  fliadow 
forth  Chriit  and  his  benefits  <v which  is  the  only  conlideration  of 
thefe  inftitutions  which  was  ever  warrantable  in  finging  the 
plains)  is  a  poor  or  beggarly  element,  unfuitable  to  the  condi- 
tion or"  the  church  under  the  New  Teitament,  In  this  view, 
the  uiao-es  of  the  ceremonial  law  are,  like  our  Lord's  parables, 
repreieutations  of  earthly -things  ufed,  not  to.  veil  or  darken,  but 

jiamely,  tl^at  it  was  the  meaning  of  that  practice,  that  Chrift  was  not  yet 
come,  or  that  the  partitiorf-wali  tl ill  remained  between  Jews  and  Gentiles; 
and  therefore  the  retaining  of  that  practice,  at  this  time,  is  not  oftiy  un- 
fce'Cefiary,  but  pernicious,  implying;  a  total  renunciation  of  the  ChrilHan 
religion.  It  is  hoped  that  no  one  will  make  the  abfurd  and  blalphemotg 
luppohtion,  that  this  rcalou  is  applicable  to  the  finging  of  the  Pialms. 

3 


(     >9     ) 

to  illuftrate  fpiritual  and  heavenly  things      Thar  they  actually 
do   anfwer  this  purpoie,   is  what   a   perfon  needs  not  be  told, 
who  is  diligent  in  the  practical  and  believing   u!e  of  his  Bible. 
One  inftawce  may  be  given  with  refpect  to  that  mod  import- 
ant gofpel- truth,  that  the  fufferings  and  death  of  our  Lord  Jefus 
Chrift  are  of  a  vicarious  and  fatisfaetory  nature.     There  is   no 
argument  for   this  truth  by  which   the  Socinians   appear  to  be 
more  confounded,  than  by  that  which  is  drawn  horn   the  plain* 
declarations  concerning  the  fubftitntion  of  the   Jewilh  facrificcs 
in  the  place  of  the  offerer.     There  is  no  polhbility  of  finding 
even  fo  much  as  a  plauiible  evalion  of  this  argument,  upon  the 
principle,  that  thefe  were  defigned  by    God  to  be  ihadows,  and 
as  exacct  representations,  as  earthly  things  could  afford,  of  the 
tile  and  end  of  Chrift' s  death  ;   a  principle  which  it  is  the  mani- 
feit  fcope  of  one  whole  book  of  the  New  Teltamcnt,  the  epii- 
tle  to  the  Hebrews,  to  eftablifh.     So  tliatthey  have  no  alterna- 
tive but  to  deny  that  principle,  or  to  admit  the  vicarious  nature 
of  Chrift's  death.     For  another  inftance,   we  may  mention  the 
very  inftruclive  and  affecting  manner  in  which  the  ceremonial 
law  concerning  the  plague  of  leprol'y  fets  forth  the  abominable 
nature  of  fin,  the  fymptoms  of  its  power  and  dominion,  the  to- 
tal deftruction  that  it  brings  upon  thofe  who  temain  under  its 
dominion;  and  the  manner  in  which  the  remedy  tevcuitd  ia 
the  gofpel  is  effectually  applied* 

It  may  further  be  obferved,  that,  if  the  Pfalms  fhould  not 
be  fang  on  account  of  allulions  to  the  facrificaJ  and  other  iifVge's 
of  the  Old  Teftameut,  the  fame  objection  will  be  againft  rfce 
language  of  the  New  Tettament ;  which  is  full  of  iuchi  aftuliaris. 
This  lort  of  language  was  quite  familiar  to  the  apoflies,  not  bt- 
cauie  it  was  the  language  of  the  religion  in  which  they  had  Lce;i 
educated  :  No,  but  for  an  infinitely  better  realon,  namely,  th;-.c 
the  Holy  Ghoit  judged  it  to  be  thehtteit  of  all  human  languages 
for  the  purpoie  of  revealing  the  glorious  Object  of  our  fas  in  : 
Chrift  our  pajfover  is  f aerified d  for  us.  He  gave  hi?i;fiffor  us  an 
offering  and  a  faerifice  to  Cod  irf a fweet  fmehittg favour:  /.Vn.  • 
big,  therefore,  brethren,  boldu'fs  to  enter  into  the  holiejt  by  the 
biQod  of  Jefus,  by  a  new  and  truing  way  which  he  hath  confer aicd 
for  us  through  the  vail,  that  is  to  Jay,  his  flejh  :  and,  having  an 
high  Prieji  over,  the  houfe  of  God;  ictus  draw  near  with  a  true  heart 
m  full ajjurana  f 'faith }  Living  w  biSArtfyrk  '..:.,'  ft .::.  ....    .  1 


(       20      ) 

POhfcienciti  and  our  bodies  ivajhed  with  pure  water.  It  would  be 
eafy  to  multiply  examples  out  of  the  New  Teftament,  in  which 
references  to  the  peculiarities  of  the  Jewifh  worfliip  are  as  much 
interwoven)  to  ufe  the  objector's  phraie,  with  the  Jubjitt  mxtttr, 
as  in  any  patfages  of  the  Claims.* 

Objection.  "With  what  propriety  can  church  members 
now  call  upon  one  another  to  praife  God  with  the  harp,  the 
pfaltery,  the  timbre),  and  dance; — and  to  blow  the  trumpet 
in  the  new  moon  ;  when  at  the  fame  time,  they  mean  not  at 
all  to  do  any  fuch  thing  ?  Upon  what  principles  can  we  intreat 
God  to  do  good  to  Zion  with  this  declaration  in  ouv  mouths, 
that  then  helhoukl  be  pleafed  with  whole  burnt-offerings  and  bul- 
locks which  the  church  fliould  offer  upon  his  altar  ?  Under  the 
Jewifh  difpenfation,  fuch  offerings  were  proper — they  Were  di- 
vine ordinances — and  the  pious  worfiiippers  not  only  exprelled 
them  in  words,  but  intended  and  actually  performed  them; 
but  no  Chriftian  believes  he  fliould  prefcnt  fuch  offering,  or  if 
he  did,  that  they  would  be  pleafingto  God,  Can  we,  conliilent- 
!y  with  truth,  fay  in  our  fangs  of  praife,  that  fparrows  and 
iwallows  build  by  the  altar  of  God,  and  that  .they  are  bleffed 
■\\  ho  travel  through  the  dry  valley  of  Baca,  dig  wells  in  it,  and 
collect  the  rain  in  pools,  to  fupply  themfelves  with  drink,  whilft 
they  are  coming  from  a  diltant  part  of  Judea,  to  celebrate 
the  annual  feftivals  at  Jerufalem.  Whilft  the  Jewifli  economy 
lafled,  this  c<;nld  be  iung  with  truth  :  but  now  it  cannot — . 
tftefe  things  exift  no  more.  It  mult  be  very  abfurd,  if  not  a 
kind  of  mockery,  to  approach  the  Molt  High  with  exprefiions  in 
our  mouths,  to  which  \yc  havs  either  no  meaning  at  all,  or  one 

*  "  No  al'ufior?,  metaphors,  or  fimilies, could  be  fitter  forexprefling  and 
explain  ing  the  myfteries  of  the  gofpel,  than  the  typical  ordinances  of  the 
Old  Teftament,  in  which  both  the  figu  and  the  thing  fignified  are  of  God, 
and  fitted  to  each  other  by  his  wifdorn.  Accordingly,  the  feviptures  life 
the  jewifh  ceremonies,  not  only  to  exprefs  theft-ate  and  exercife  of  the 
<  hureh  on  earth,  but  even  in  defcrihing  the  exercifes  of  the  faints  in  hea- 
ven. So  that  the  ob  eclors  only  declare  their  ignorance,  when  they  pre- 
tend that  the  language  of  the  New  Teftament  is  different  from  that  of 
the  Old  ;  nothing  being  more  evident  to  fuch  as  are  acquainted  with  both, 
than  that  they  are  precifcly  the  fame.  We  are  the  circumcifion.  He  is 
a  JeiO  that  is  one  imvarrlly.  Peace  be  to  all  that  ivalk  according  to  this  rule, 
ti,:d   ontheJfratlofGuJ.    '  Ts   are   an  holy  ftiefthood  to  ojer   up  Spiritual  Jaeri- 


(       21       ) 

very-different  from  their  obvious  Ct-vJe,  and  tint    which  th:y 
were  originally  intended  to  convey/'* 

Answer,  i.  It  isoften  inftrticYive  to  fiog the  Payings  of  others 
though  they   may  not  be  altogether  applicable  to  our  own  cir- 
cumiiances.  The  "words  wefmg,  areoften  ro  be  coafidei  ed,  not  as 
ours,  but  as  the  worda  of  the  iacred  writer,   or  oi  ioiue  other. 
Sometimes  we  ling  the  words  of  the  church's  enemies:   6V/-  , 
an  J  let  us  cut  them  (iff from  being  a  nation  :  that  the  nam;  ^j  Jjra- 
el  may  be  no  more  in  remembrance.     Sometimes  the  words  or  the 
faints,  declaring   their   great   attainments  are    in  our  ^ mouths 
though  they  may  be  far  from  being  applicable  to  our  prefent  cafe; 
as  when  the  iSalmift  fays,  My  heart  is  fixed, 0  God,  my  heart  h  fixed. 
I  underhand  more  than  the  ancirnis.   Thei'e  paffages,  on  the  princi- 
ple of  the  objector,  could  not  befung  with  truth  by  church- mem- 
bers in  general,  even  under  the  O.d  Teitamem,  more  than  the 
paffuges  which  he  fpecities,  can  be  futig toHh   truth  under  th«* 
New*      Hut  fureiy  we  may  with  tiuth  iingludi  pailages  as  it- 
prefent  the   language,    the  exereiies,  or  attainments  of  etfcej>: 
The  poetical  fbyie  renders  them  proper  to  he  lung  :   and  to  fup- 
pofe  that  they    afford  no  fpiritual  iuihuctron  (with  which  the 
Lord's  people  in  all  ages  have  found  them  to  be  fraught)    is  to 
betray  grois  ignorance  of  the  things  of  God,   and  to  cult  a  blal- 
phemous   reflection   upon  tlira   who  gave   tueto  to   us  for  quc 
learning.^ 

1.  It  is  a  common  figure  of  fpeech  that  makes  ure  of  ;  n  in- 
dividual, or  a  particular,  to  reprefeni  a  whole  fpecies  or  kind. 
The  Jiork  in  the  heavens  knoweth  her  of  pointed  times,  and  the  turtle 
and  the  crane,  and  the  fw  allow,  obferve  the  time  of  their  coming  : 
that  is  ah  the  birds  ofthefe  feveral  kinds  are  led'  by  mi-lmct  r<>- 
do  fo.  And  often,  by  thi>  figure,  a  particular  thing  is  i.itd  as  a. 
reprcfentative  of  fometlhng  elfe  of  a  general  natare^  even  in 
times  and  places  u  herein  trie  thing  it>  employed- d</es  not  exiif. 
Thus,  when  the  merciful  providence  of  God  turns  wars  inu> 
peace?  it  may  ftill  be  laid,  die  fotah  the  ixriu,  and  burns  lot 
chariot  in  the  fire  .*  though  every  body  knows  that  neither  bow  t 
nor  chariots  are  ikjw  made  ttle  of  in  war*  Where  a  people  en- 
y.y  tiie  bit  (lings  of  civd  liberty,  and  oi  beh:?  governed  by   \d\\  s. 

C    2 
.  *  A  fcra&oa  uu  P.ilruec'y,  pagps  30,  31.  f  EUun.  :.v.  4. 


(  M  ) 

made  by  thdr  own  confent,  they  may  be  Paid  to  ft  every  :na-n- 
tinder  his  vine  and  under  h'a  fig-tree  ;  and  little  regard  would  be 
cine  ro  the  frigid  remark,  that  there  was  not  a  vine  or  fig-tree 
to  be  feen  amongft  them.  To  give  only  another  example,  bc- 
caufeit  bears  a  manifeft  analogy  to  one  of  the  paffages  refer i  ed 
to  in  the  objection,  when  a  poetical  writer  difcovers  that  fire 
and  fublimity  of  genius  which  are  fuppofed  to  be  neceffary  to 
litccefs  in  the  compofition  of  odes,  it  may  be  laid, 

u  He  wakes  to  extacy  the  living  lyre,*' 

Though  it  is  well  known  he  never  handled  or  even  faw  fuch 
a  mulical  inftrument.  Now,  fome  of  the  pfalms  mentioned  in 
the  objection,  may  he  confulered  as  examples  of  this  beautiful 
figure.  The  harp,  the  pfaltery,  the  timbrel,  and  dance,  re- 
prefent  that  variety  of  talents,  gifts,  or  graces  which  the 
Lord  ha?  bellowed  on  church-members,  and  which  are  all  to 
be  employed  as  fo  many  means  or  inflruments  of  mewing 
forth  his  praife.  In  like  manner,  the  cfFerings  and  who  c 
burnt-offerings  which  were  made  under  the  ceremonial  law, 
Jhould  be  coniidered  as  reprefentatives  of  all  other  fuitable 
profeffions  of  faith  and  obedience  made  by  church-members. 
Thus  whatever  comfort  and  refrefhment  the  Lord  affords  his 
people  who  are  pilgrims  on  this  earth,  by  his  fpecial  providence 
or  by  the  influence  of  his  Spirit,  is  reprefented  by  the  particular 
comfortable  refrefiiment  that  fome  of  the  people  of  Ifrael  had  in 
going  to  attend  on  their  annual  folemnities,  nvho  pafitig  through 
the  valley  of  Bacay  make  it  a  well  :  the  rain  alfo  filletb  the  pools* 
The  truth  is,  this  objection  is  much  to  the  fame  purpofe  as  if  a 
per  foil  fhould  fay,  when  he  reads  the  precept,  Thou  J))alt  uot 
mliZzte  the  ox  that  treadeth  out  the  cons,  I  am  not  concerned  in 
this  prohibition,  for  1  have  no  ox  that  treadeth  out  corn.  We 
are  to  guard  againft  fuch  manner  of  treating  the  fcripture,  left 
we  be  found  guilty  of  a  grievous  breach  of  the  third  command- 
ment, by  a  profane  trifling  with  his  word. 

3.  If  there  is  any  force  of  reafon  in  the  objection,  it  mi- 
litates again  ft  the  finging  of  the  Pfalms,  in  the  ordinary  public 
worfhip  of  the  Old  Teitament  church,  as  well  a?  in  that  of  the 
"New.  If  they  could  not  with  propriety  fmg  the  Pfalms,  unlefs 
where  they  had  harps,  pfalteries,  organs,  and  cymbals,  or  where 
Sacrifices  were  offered  ;  then  they  could  not  be  lung  in  farai- 


(    n   ) 

lies  ©r  fynagognes,  or  any  where  but  at  Jerufalem  ;  for  ft  was 
in  the  tern  pie  llone,  (at  lead  from  the  time  of  David,)  that 
God  was  to  be  worfhipped  with  inftrumental  mufic  or  the  cf- 
ferino-  of  iacrifices.  But,  it  feems,  there  were  fbme  of  the 
PfaloTs,  which  neither  the  priefts  who  officiated  regularly  in 
the  temple,  nor  the  inhabitants  of  Jerufalem  or  its  environs, 
could  fing  with  any  propriety.  Why  ?  becaofe  they  knew  no- 
thing (except,  as  w«  ourfelves  under  the  New  Ttftament  may- 
know,  by  the  testimony  of  others)  of  coming  fromdiitant  parts 
of  Judea  to  celebrate  the  annual  festivals,  of  digging  wells  by 
the  way,  or  of  the  joy  which  the  pious  travellers  experienced 
when  the  fhowers  of  ruin  filled  their  wells.  Thus,  if  it  were  a 
valid  objection  againft  finging  luch  pafTages  of  the  Pfalms  as 
thole  now  alluded  to,  that  we  cannot  fing  them  in  any  other 
than  a  hiftorical  and  figurative  fenfe,  then  they  irnift  have  been 
as  inimitable  to  the  greateft  part  of  church-members  under  the 
Oid  Teitament,  as  they  are  now. 

Besides,  if  ft  be  true  which  the  objector  alleges,  namely, 
that  any  fpiritual  or  evangelical  fenfe,  which  is  affixed  to  thefe 
words  in  hnging  them,  is  "  one  very  different  from  their  obvi* 
cus  fenfe,  and  from  that  which  they  were  originally  intended 
to  convey  ;"  if  this  be  true,  it  is  not  conceivable  how  thefe  paf- 
fages  could  be  calculated  for  the  edification  of  the  church  under 
theOldTeftament  more  than  under  the  New  :  for  it  is  certain, 
that  nothing  but  fpiritual  and  evangelical  truth,  could  ever  edi- 
fy the  church  of  God,  or  build  up  the  members  thereof,  in  holi- 
nefs  and  comfort  through  faith  unto  falvation  :  But,  according 
to  the  objector,  the  words  ufed  by  the  Pfalmift,  in  the  pafTages 
alluded  to,  were  not  originally  intended  to  exprefs  an^  fuch 
truths  !  !  1 

4.  The  fame  rules  are  to  he  obferved  in  the  interpreta- 
tion of  the  Pfalms,  as  in  the  interpretation  of  other  places  of 
fcripture.  If  the  literal  fenfe  of  a  text  be  agreeable  to  the  a- 
nalogy  of  faith,  or  to  the  general  ftrain  of  icripture  doctrine, 
and  to  the  fcope  and  connexion  of  the  place  ;  then  it  is  to  be 
taken  literally.  But  if  the  literal  fenfe  be  contrary  to  the  cur- 
rent of  (criprure  doctrine,  if  it  be  trivial,  affording  no  fpiritual 
or  practical  imtruetion,  if  it  be  inimitable  to  the  fcope  and  con- 
nexion of  the  place  ;   then  it  is  neceffiry  to  depart  from  the 


(     *4     ) 

literal  fenfe  ;  the  piffage  muft  be  taken  figuratively.  In  this 
cafe,  to  inliit  upon  the  literal  meaning  is  rather  an  attempt  to 
burlefque  the  icripture,  than  a  ferious  endeavour  to  come  at  its 
true  meaning.  Any  perfon  muft  be  fenfible  of  this,  whenever 
he  tries  to  take  fuch  expreflions  as  the  following  in  the  literal 
fenfe  :  Purge  me  with  hy[fop  •  Make  the  bones  •which  thou  haft 
broken  rejoice  ;  The  mountains  jh 'all  bring  jorth  peace  ;  Blejfjd  are 
ye  that  /bus  be  fide  ail  waters  »  Lei  the-  dead  bury  their  dead; 
IV her  sfo  ever  the  car  cafe  is,  there  will  the  eagles  be  gathered  together. 
We  are  no  lets  in  danger  of  error  by  taking  the  figurative  parts 
of  Icripture  literally,  than  by  taking  the  literal  figuratively, 
as  is  manifeft  in  the  cafe  of  the  Anthropomorphizes,  the  Millen- 
arians,  the  Papitls,  and  many  other  hererical  feels.*  Nor  does 
it  follow  that  becsufe  a  paffage  of  fcripture  is  figurative,  there- 
fore it  is  obfeure  :  Figures,  and  efpecially  metaphors,  which  a- 
bound  in  all  languages,  are  often  ufed  by  fpeakers  or  writers  as 
the  molt  proper  means  for  bringing  their  readers  or  hearers  to 
a  clear  and  diftindt  apprehenfion  of  what  they  want  to  commu- 
nicate :  They  anfwer  this  purpofe,  when  they  are  exactly  a- 
dapted  to  the  fubjecl.,  or  to  that  part  of  it  which  they  are  brought 
to  illuftrate  j  when  they  are  taken  from  common  objects  or 
occurrences,  or  from  things  with  which  we  either  are  or  ought 
to  be  well  acquainted.  To  a  perfon  who  has  been  accuitomtd 
to  the  daily  reading  of  the  fcriptures,  many  of  thefe  figures 
muft  be  fo  familiar,  that  he  can  be  at  no  lofs  to  underiland 
them.  For  example,  when  he  reads  the  hundred  and  fiftieth. 
Plulm,  in  which  men  are  called  upon  to  praifethe  Lord  with  the 

*  The  Anthropomorphltes  afcribed  a  human  fhape  to  God,  becaufe  the 
fcriptuix  fpeaks  of  his  eyes,  ears,  hands,  &c.  1'he  MilUnaria**,  underUand^ 
ing  Rejel.  xx.  4,  5,  6.  literally,  maintain  that,  before  tluv  lait  day,  a 
number  of  men,  namely,  faints  and  martyrs,  will  be  railed  from  the  dead*; 
and  that  the  whole  church  then  upon  earth,  will  enjoy  uninterrupted  pros- 
perity, exempted  from  all  affliction,  and  having  our  Saviour  vifibiy  among 
them,  for  a  thouland  years.  The  Papifs  pretend  to  ground  their  abfurti 
doctrine  of  tranl'ubilantiation  upon  trie  literal  fenfe  of  the  words,  This  is 
tny  body.  The  Quakers  pretend  (though  they  are  far  from  thinking  the  ho- 
lv  Icripture  to  be  the  only  rule  of  faith  and  practice)  to  ground  their  ab- 
fird  opinion  of  the  unlavvfulntfs  of  oaths  upon  thefe  words  of  James,  S-wcar 
not  ut  alt ;  and  their  no  lefs  abfurd  opinion  of  the  unlawfulnei  -  of  defen- 
sive war,  upon  thefe  words  of  our  Saviour,  IVhofouver  Jhall  finite  thee  on  thy 
right  check ,  turn  tb \  Lbu  the  other  a'fo  ;  not  heeding  tk-e  true  fcope  of  thtie 
places,  nor  yet  the  analogy  of  faith >  or  the  current  difctrice  of  the  fcripture 
ex  ihc  lu' -jtcTs  'P'-l-wK  v\. 


(  tt  ) 

Pfaltery  and  harp,  with  the  timbrel  and  dance,  with  ftrisged 
iuftruments  and  organs,  and  upon  the  high-founding  cymbals  ; 
he  contiders,  firft,  that  it  is  abftird  to  fuppofe  that  ail  men  are 
here  commanded  to  play  upon  mnlical  inftruments  :  feccndly, 
that  the  ute  of  inftrumental  mufic  in  religious  worfhip  was  con- 
fined to  the  temple  even  under  the  Old  Teftament  ;  and  there- 
fore was  typical :  and,  thirdly,  that  the  praife  here  meant  is  the 
dury  of  ail  reafonable  creatures,  in  which  they  are  all  exhort- 
ed to  join;  and  therefore  it  cannot  be  underftood  of  any  rites 
or  modes  of  worfhip  that  are  merely  local  and  typical.  He 
therefore  concludes,  that  the  exerciie  of  praifing  which  we  are 
here  called  to,  is  no  other  than  that  of  glorifying  God  with  our 
bodies  and  fpirits  which  are  his:  and  that  the  Pfahnift  ufes 
fuch  an  enumeration  of  particulars  ;  fuch  a  vehemence  of  re- 
petition, to  fignify  that  we  fliould  employ  all  the  means  that 
grace  and  providence  afford  us  in  celebrating  his  praife  ;  that 
we  fliould  praife  him  with  all  our  heart,  mind,  foul,  and  (Length. 
He  is  alio  convinced,  that  there  is  the  greateft  propriety  in  the 
figurative  expreflions  here  ufed  ;  in  regard-  that  all  that  was 
then  known  of  the  muf;cal  3rt  amongft  men,  is  employed  to  let 
forth  the  inteni'enef°  of  that  fpiritual  exerciie  of  praife,  which  the 
glorious  excellencies  and  works  of  our  God  call  for  from  hia 
creatures,  and  efpeciaily  from  his  redeemed  one?.*  Such  a  per- 
ron can  be  at  no  lois  with  refpeit  to  the  meaning  of  the  cloie  of 
the  fifty  firft  Pfalni  :  he  fees  clearly  that  tbs  offerings  and  whole 
burnt  offerings  of'  bullocks  with  which  the  Lord  is  iaul  lohepleaf- 
ed,  cannot  be  underftood  merely  of  the  outward  i  ires ;  of  which 
the  Pfalmift  fays  in  a  foregoing  verfe,  Thou  defireft  not  fieri- 
fice  ;  tkm  deligkte ft.  rist  in burnt-offering  j  together  with  many 
other  pafTages  to  the  fame  purpole.  It  mult  be  plain  to  the 
Periods  enquirer,  that  what  the  Lord  was  well  pleafed  with  was 
(that  which  is  common  to  Old  and  New  Ttftament  believers) 
their  bring  the  offering  of  Chrift  to  God  in  the  exerciie  of  faith, 

*  Vos  eilis  tuba,  pfalterium,  cythara,  tympanum,  organum,  ct  cymba- 
lajubjlationig  bene  fonantia,  quia  confonantia.  Vr;s  eftis  hxc  omnia.  Ni- 
hil rile,  nihil  tnnfitorium,  nihil  hicludicum,  vel  lubricrum  ;  et  quia  fapcrc 
ftcundum  carnem  mors  eft,  cmnis  ipiritus  laudet  Dominum.  Avgvjlinvs 
in  loium.  That  is,  Ye  are  the  trumpet,  the  pfaitery,  the  harp,  the  organ 
and  the  cymbals  of  joy  that  are  well  founding,  becaufe  agreeing  together  : 
nothing  mean,  tranfitory,  ,'udicrous  or  vain  is  meant  here  :  and,  fince 
it  is  death  to  be  carnally  minded,  let  ever)' one  with  his  fpirit  praife  the 
Lerd. 


and  in  obedience  to  bis  command;  and,  in  that  way,  prefent- 
iug  themft  Ives  and  their  icrvices,  the  calves  of  their  lips,  unto 
God.  Such  an  enquirer  wi-11  recollect,  that  believers  are  laid 
to  be  a  holy  priejlhood  to  offer  Jpiritual  facrifices,  acceptable  to  G<sA 
through  J  ejus  Chrifi  ;  and  that  Chriit  is  called  our  altar  in  the 
New  Ttitament.*  This  is  no  arbitrary  interpretation  ;  no 
impofed  meaning  :  but  what  we  are  naturally  and  necefTarily 
led  to  by  the  words,  taken  in  confiftency  with  the  context, and 
with  the  whole  tenor  of  icripture  ;  and  to  take  the  words  of 
fcripture  any  other  way,  is  but  to  abul'e  them.  Again,  fuch  a 
per  Ion  when  he  lings  theie  words  in  the  third  verie  of  'be 
eighty  fourth  Pfalm,  The  /p  arrow  hath  Jouud  an  hou/e,  and  the 
/wallow  a  nejl  for  her/elf,  where  Jhe  may  lay  her  young,  &c.f, 
will  be  naturally  led  to  fome  fuch  meditation  as  this  t  Chuit 
faith  to  his  diiciples,  Fear  not :  ye  are  of  more  value  than  ma- 
fey  fparrows  :  Is  it  not  my  King  and  my  God  that  iupplies  the 
wants  of  the  fparrow  and  the  fwallow  ?  and  will  he  not  much, 
more  fatisfy  that  ardent  defire  ot  communion  with  himlelf,  in 
his  ordinances,  which  he  hath  created  ill  my  foul  ?  To  give 
another  instance,  a  ferious  Chriflian  can  never  be  fatisfied  that 
no  more  is  meant  by  the  reprefentation,  in  the  fame  Pfalm,  of 
thole  pacing  through  the  valley  of  Baca,  and  making  a  we//, 
while  the  r  ain  Jilleth  the  pools ,  thaw  merely  the  digging  of  a  well, 
by  a  company   of  Israelites   in  |&eir  way  to  Jerulalcm:  Full, 

*  Hofea  xiv.  2.         Heb.  xiii.  10.  I   Pet.  ii.  5. 

f  It  is  difficult  to  conceive  how  the  fparrows  and  Swallows  would  be 
Suffered  to  build  their  neSts  on  or  even,  (i(  the  Pfalmift's  words  would  bear 
it)  by  or  near  the  attars,  where  there  was  Rich  a  continual  reSort  of  people, 
and  where  the  pi ieus  were  daily  officiating.  This  difficulty,  and  thedif- 
tindive  point  Separating  the  words,  thine  attars,  0  Lord  <j  Lofts,  t.iy  iiav  and 
tny  God,  from  the  foregoing  part  of  the  verfc,  lead  us  to  agree  with  thole 
interpreters  who  confide?  what  is  laid  of  the  fparrow  and  the  Swallow,  aa 
included  in  a  parenthefis,  and  taking  a  Supplement  from  the  fecond  vcrSe; 
read  thus,  JVLyfoultonocth  ;  or  my  ficjh  and  my  heart  crittb  out  for ihint  al- 
ters, 0  Lord,  t5V.  Or,  perhaj  s,the  laft  }  art  of  the  third  verfe  may  be  fim- 
ply  confidered  as  an  abrupt  exclamation  ;  v.hile  the  Pfalmift  is  reflecting 
on  the  care  of  Providence  towards  the  birds,  directing  them  to  what  is 
Suitable  to  their  rcSpective  conditions,  he  is  Suddenly  llruck  with  a  view  of 
the  Lord's  Special  mercy,  roanifeftcd  in  tlit  ordinances  of  his  grace;  and 
dries  out  in  an  extacy  of  delight,  Thine  altars,  0  1  ord  of  hofls,  my  J-ing  and 
tny  GoJ\  thine  altars,  and  the  Sweet  communion  with  thee  which  I  have 
enjoyed  there,  are  more  datable  to  the  cafe  of  my  foul,  than  the  chcfifhilig 
v.armtl;  hi  the  n.il  i»  to  the  tui-lcr  young  <  f  the  fi  arrow  or  fwallow. 


I  37  ) 

bcc?ufe  tbis  fenfe  is  jejune,  and  could  afford  nofpirirual  inftrwc- 
tion,  either  underthe  Old  or  New  Tellament  difpenfation:  Se- 
condly, becaufe  the  Holy  Spirit  fpeaks  of  this  as  a  diftinguifh- 
ing  privilege  of  the  Lord's  people.  Thirdly,  becai-'e  the  ef- 
fect of  the  rain  filling  the  pools  is  defcribed  in  too  magnificent 
terms  to  be  anderftood  of  the  effect  of  mere  natural  rain.  They 
go  from  jlrength  to  jlrength  i  everyone  of  them  appear  et!»  before 
God  in  Z':tn.  Belides,  even  though  we  fhould  underitanri  the 
words  of  the  fpecial  providence  only,  that  was  exerciled  about 
the  Lord's  people  in  attending  on  ordinances,  they  will  Hill  be 
a*  proper  to  be  fung  under  the  New  Teftament,  as  they  were 
under  the  Old  ;  and  lurely,  if  profeffed  Chriltians  were  duly 
careful  in  giving  a  diligent  attendance  on  the  ordinances  of 
the  rrofpel,  they  could  not  be  at  any  lofs  to  enter  into  the  fpirit 
of  thefe  words.  On  the  whole,  it  is  apparent  that  the  paffages 
al'uded  to  in  the  objection  give  no  ground  for  this  rafti  and  un- 
guarded affertion ;  "  That  ibme  of  the  Pfalms,  in  their  plain 
and  literal  l'enl'e — the  fenie  in  which  they  were  ufed  under  the 
Old  Teftament  difpenfation,  are  not  fuited  to  gofpel-times." 

u  Some  of  the  Pfalrn%"  Fays  the  objector,  not  ail  ;  for  he  al- 
lows that  "  many  of  them  fo  excellently  exf  refs  the  exercifcs 
of  a  pious  and  devout  heart,  and  fo  fublimeiy  extol  the  Moft 
High,  without  any  reference  to  the  peculiarities  of  that  dilpenfa- 
tion which  is  now  abolifhed,  that  they  contain  matter  proper 
to  be  lung  to  the  end  of  the  world."* 

It  is  true,  that  fome  of  the  Pfalms  may  be  more  fuirable  to 
the  prefent  cafe  of  a  peribn,  or  people,  than  others.  Some  are 
more  adapted  to  an  afflicted  condition  ;  others  to  a  profperous 
one:  Some  may  be  called  penetential,  and  others  thanklgiving 
pfalms.  And  perfons  are  at  liberty  to  fix  on  fuch  of  the  pfalms. 
for  their  prefent  ule,  as  they  judge  to  be  moft  fuitable  to  their 
circumftances,  attainments,  or  frame  of  mind.  But  it  does  not 
follow  from  this,  that  there  are  fome  of  the  Pfalms  which  it  is 
warrantable,  and  others  which  it  is  unwarrantable,  to  ling  un- 
der the  New  Teilament.  For  it  is  warrantable  to  fing,  as  well 
as  read,  paffages  of  fcripture  that  may  refpeet  actuation  or  con- 
dition that  is  quite  different  from  our  own.    While  we  are  fea- 

*  A  Sermon  on   Pfalmody.    Page  31. 


(     *8     ) 

fible  of  our  fmall  progrefs  in  the  way  of  true  gbdlinefs,  as  judg- 
ing ourfelves  to  have  hardly,  as  yet,  entered  into  it,  we  ought, 
notwithstanding  this,  to  fing  of  the  high  attainments  of  the  pen- 
pie  of  Go  !  recorded  in  fcripturc  ;  giving  him  heart v  thanks  for 
all  the  kindnefs  he  has  mown  to  any  of  Adam's  family.  Though 
we  may,  at  prefent,  be  in  a  comfortable  frame  of  fpirit,  it  may 
be  very  profitable  to  fing  the  mournful  {brains  of  the  Pfalmilt; 
that  we  may  be  prepared  for  a  day  of  trouble,  nothing  being 
more  dangerous  than  fecurity;  that  when  we  meet  with  trial*, 
we  may  be  furniflied  with  this  necelTary  and  comfortable  prepa- 
ration, even  a  knowledge  that  no  temptation  hath  taken  us  but 
that  which  is  common  to  the  Lord's  people.  Though  we  fliould 
labour  to  attain  a  well-grounded  aiTurance,  that  the  Lord  hath 
not  appointed  us  to  wrath ;  but  to  obtain  faivation  through  Jefus 
Chrifi  ;  yet  we  are  to  fing  of  his  vindielive  juftice,  difplayed  in 
'the  punilhment  of  the  wicked,  as  well  as  of  the  riches  of  his 
grace  and  mercy  to  his  own  people.  In  finging,  we  are  not 
only  to  exnrcfs  our  grateful  fenfe  of  all  his  benefits,  but  our  cor- 
dial acqniefcence  in  his  juft  judgments:  Tims,  it  is  our  duty  to 
fing  the  Pfalms  that  exprefs  the  fatisfaction  that^the*  faints  have, 
in  the  contemplation  of  the  glory  of TSoct  as  fhiniDg  in  the  out- 
pouring of  his  wrath  upoja  his  and  their  enemies  ;  that  is,  upon 
fuch  as  obftinately  and  impenitentjy  perlirt:  in  their  enmity  a- 
gainft  him  and  his  people :  though  ignorant  men,  who  condder 
•  riot  that  the  words  which  we  fing,  are  the  words  of  the  Holy 
Ghoft,  and  not  our  own,  miftake  and  reproach  the  exercife,  as 
if  we  were  therein  curfing  our  perfonal  enemies ;  an<J  as  if  the 
Holy  Spirit  would  ever  dictate  fongs  for  the  ufe  of  the  chtifch, 
•whether  under  the  Old  or  New  Teftament,  breathing  a  fpirit 
of  revenge  :  a  fort  of  fongs  which  ought  to  be  afcribed  to  him 
who  was  a  murderer  from  the  beginning. 

Further,  as  it  cannot  be  pretended  that  the  diftinction  of 
the  Pfalms  into  fuch  as  may,  and  fuch  as  may  not  warrantably 
be  fung  under  the  New  Teftament  is  to  be  found  in  the  Bible  ; 
ib  the  reafons  offered  in  fupport  of  it  are  vain,  and  frivolous. 
That  which  is  moftiy  .infilled  on,  namely,  that  it  is  improper  to 
iing  the  Piah-ns  which  abound  with  references  to.  the  ceremonial 
aifages  of  the  Old  Teftament,  would,  indeed  have  fome  weight, 
if  alltiding  to  thefe  ufages  were  the  fame  thing  with  praeViling 
them  i  or  if  it  were  as  bad  a  thing  to  make  ufe  of  a  thief  in  a 


/ 


*9 


fimilie  or  metaphor,  as  to  be  one  :  But  the  truth  is,  metaphor.' 
and  co  nparif  >ns  are  often  ufed  for  illull rations, and  it  makes  no 
difference  what  objects  they  are  taken  from,  provided  they 
ferve  that  purpofe.  Thus  our  Lord  compares  his  ter.dcr.o,i  - 
tern  tor  Jerufalem  to  when  gathering  her  chickens  under  her  v*en*s  ; 
and  to  exprefs  the  fudderfhefs  of  his  coming,  he  fays,  Ihht'd,  I 
ttme  as  a  thief  in  the  night.  It  is  ihameful  for  a  member  of  ihe 
Njw  Teframent  church  to  complain  of  the  al'utipns  in  the  Plaints 
to  the  ceremonial  ufages  as  rendering  them  ebfeure  ;  fince'thls 
obfeurity  mull  neceffurily  have  been  far  greater  k\\u\<j.y  the  Oljl 
Teftament.  Even  the  ceremonial  law  ought,  in  fome  refpect1, 
to  be  as  familiar  to  us,  and  better  undetftood  by  us",  than  it  was 
by  the  Jews;  Whatsoever  was  written  aforetime  was  written  for 
our  learning,  that  we  through  faith  a/id  patience  of  the  fqriftur.es 
wight  have  hope.  y 

After  all,  our  opponents  are  far  from  l%ir?g  explicit  in  this 
matter.  Error  always  loves  to  involve  itie'f  in 'ambiguous  and 
indeterminate  expreilion.  We  cannot  certainly  know  from  all 
that  thefe  men  have  fpoken  or  written  on  the  fubjecl,  whether 
or  not  they  mean  abfolutetf  to  condemn  the  Hnging  of  fome  of 
the  Pfahns  in.the  public  worfiiip  of  the  New  Teiiamejat  churcfi 
as  linful  ;  nor  have  they  fo  much  as  given  us  an  exhtpgatory  in- 
?ex  of  the  condemned  Pialins.  Such  an  index,  uponVheir  hypo- 
thefis,  is  exceedingly  neceflary  :  for  if  the  ringing  or  fome  of' 
the  Pfahns  be  a  mere  peculiarity  of  the  Oia  Tell'ament  difpen- 
fation,  like  the  offering  of  facrifi.es,  or  the  middle  wall  of  parti- 
tion between  Jews  and  Gentiles,  then,  to  b*e  lure,  we  hava 
much  need  to  be  we'll  apprizgjj  which  are  the  abrogated  P  fa  lms, 
and  which  we  ought  to  beware  of  tinging.  It  is  true,  the  Jew- 
ish converts  were  borne  with  for  a  while  in  their  attachment 
to  fome  of  their  old  ceremonies.  But  it  <does  not  appear  that 
tills  indulgence  was  continued  to  any  after  the  canon  of  fcrip- 
ture  wasdofed.  So  that  if  the  tinging  of  any  of  the  Old  Ttf- 
t anient  (bugs  be  mere  Juda'im,  it  nu.it  now  be  a  dangerous, 
nay,  a  pernicious  cultom. 

The  ilnging  of  the  fcripture  fongs  a  pernicious  cuftom  !  $<<>' 
the  church  of  Rome  ufed  to  account  the  common  pracVict  oi 
reading  the  holy  fcriptures.  , 

•    Before  we  quit  this  proportion,  we  may  add, 

D 


' 


(     3°     ) 

A  fourth  obfervation,  which  is,  That  as  verfe  tranjlathnr 
arc  neccjfary  for  the  ufe  of  our  churches  in  their  public  and  fo/emn 
ivorfoip  ;  jo  thofe  franjlations  ought  to  he  preferred,  that  vioji  hap- 
/•/</)'  and  txattty  reprefent  both  the  matter  ami  form  of  the  fcripture- 
Jongs.  Men  may  nfe  whatever  freedoms  they  judge  proper 
with  other  books  written  in  foreign  languages;  in  order  to  a- 
<t-apt  them  to  the  tafte  or  to  the  ufe  of  the  people  into  whole 
language  they  translate  them.  But  fuch  freedoms  are  altoge- 
ther illicit  in  transiting  the  holy  fcriptures.  "  The  original 
text,"  to  ure  the  words  of  an  old  Puritan,  Mr.  John  Canne,  to 
whom  the  lovers  of  the  Bible  are  much  indebted  for  his  judici- 
ous marginal  references,  "  ought  to  be  tranflated,  as  much  as 
pofiible,  even  word  for  word,  without  departing  from  the  letter 
of  lcriptnre  in  the  leaft.  F«;r  it  is  neceffary  to  preferve  the  let- 
ter entire,  how  inconvenient,  yea,  how  abl'urd  foever  and  harfli 
it  may  feem  to  .men's  carnal  reafon  :  Becauje  the  foohjbnefs  of 
Cod  is  io'fer  than  men.  The  lcriptnre  metaphors  muft  not  be 
omitted,  nor  mif-tranflated  one  for  another.  Many  words  of 
icripture  which  to  fome  may  feem  unfruitful,  and  afford  not 
much  matter  in  the  letter,  yet,  according  to  the  manifo/d  ioifdo?x 
of  God,  have  an  excellent  meaning  of  the  Spirit  in  them.  The 
original  particles  are  to  be  minded,  and  fpecial  notice  taken  of 
them,  as  a  thing  of  great  concernment  to  lhevv  the  connexion 
of  the  text  and  context." 

These  are  the  principles,  upon  which  every  translation  of 
the  facred  writings  ought  to  be  formed.  A  tranflation  of  the 
holy  fcriptures  is  to  be  valued  in  proportion  as  it  reprefents  not 
merely  the  fenfe,  but  the  very  words  and  phrafesof  the  origi- 
nal. Not  that  we  are  to  have  any  religious  regard  to  one  lan- 
guage above  another,  or  to  any  fet  of  founds  or  fyllables;  all 
iuch  regard  being  grofsly  fuperititious :  but  as  we  believe  that 
the  words  of  the  facred  writings  were  dictated  by  the  Holy  Spi- 
rit ;  fo  we  believe  that  thefe  words,  having  been  chofen  by  in- 
rinite  wifdom,  are  the  fitted  and  the  belt,  whether  they  be  con- 
sidered in  relation  to  the  things  taught,  or  in  relation  to  thofe 
whom  they  were  defigned  to  teach.  Hence  it  follows  that,  of 
two  tranflations,  both  made  by  fuch  as  were  duly  qualified  for 
the  work,  and  lincei  ely  itudious  of  preferring  the  entire  fenfe 
of  the  original;  but  the  one  t\ee,  purpofely  reprefenting  the 
fenfe  only  ;  the  other  literal)   and,   as  much  as  poflible,  word 

3 


(     3«     ) 

for  word,     the  latter  ought,   without  hefitation,   to  be  chofe-n. 
And  that  for  two  real  cms.      Fit  ft,    becaufe    the  latter  takes  the 
only  proper  way  to  preferve  the  whole  fenfe   of  the  original  j 
And,  fecondly,  becaufe  the  latter  method  of  tranflating  ibews  a 
becoming  regard  to  the  choice  which  the   wifdom  of   God  lias 
made  of  words  to  exprefs  what  he  has  been  pleafed  to  reveal  to 
us.  A  verfe  tranflation  of  any  of  the  poetical  parts  of  the  fcrip- 
ture  ought  to  be  formed  upon  the  fame  principles :   None  of  the 
original  words   ought  to  be  neglected;    and  thete  ought  to  be 
very  few  fupplements  ;   and  thefe  only  fuch   as  are  plainly  and 
neceffarily  implied  in  the  original  Words.     SkcIi  a  verfe  tranfla- 
tion  will  give  hs  the  fcripture  fongs  entire  ;  the  fame  beginning 
and  ending;  the  fame  order  of  fentences,  and  of  members  of 
fentences,  a6  in  the  facred  original.     It  is  not  the  bufmefs  of  the 
tranflator  to  think  how  he  himfelf  would  choofe  to  expi  els  what 
he  takes  to  be  the  fenfe  of  the  Pfalmift ;   or  hoj^  it  may  be  ac- 
commodated to  men's  fuppofed  refinement  of  tafte,  or  even  to 
the  ftate  of  the  church  under  the  New  Teftamcnt  difpenfation. 
His  only  concern  ought  to  be  that  each  word  in  the  original  may 
have  an  exactly  correfponding  word  or  phrafe  in  his  tranilatior  ; 
its  relation  to  the  words  going  before  and  following  being  t lie 
fame  in  both.    Such  a   traSn  flat  ion    will    give  m, — not  the  words 
which  man's  wifdom  teacher^,   but  which  the  Holy  Ghojl  teacheth. 
We  do  not  fay,  that  we  have,  or  expect,  an  abfoluieiy  perfect 
or  fault  lefs  tranflation  ;   but  that  the  verfe  tranflation  which  ad- 
heres the  mofl  clolely  to  the  principles  now  laid  down,  is  to  be 
preferred;  as  giving  us   not  only    the  mutter,    but    the  words 
of  the  Holy  Spirit. 

Objection,  u  Still  the  form  is  merely  human,  utile  ft  we 
fuppofe  the  tranflator  was  divinely  infpired,  when  he  verlified 
the  Plalms,  and  that  the  Holy  Spirit  dictated  to  him  the  veiy 
phrales  and  mealure  of  his  verfe."* 

Answer.  The  efteem  of  a  tranftV.tion  of  the  fcripture  Qnag! 
according  to  the  degree  in  which  it  correfponds,  not  only  in 
fenfe,  but  in  words  and  phrafes,  with  the  original,  is  a  very  dif- 
ferent thing  from  pretending  that  it  was  made  by  immediate 
divine  infpiration  :  its  exact  ne  Is  being  the  fruit  of  Warning,  of 

1  A  Sermon  on  Pfalmotlj.  Page  37. 


(     3*     ) 

much  application  to  the  irudy  of  the  holy  fcriptnres,  together 
with  the  aids  which  the  Lord  ordinarily  affords  his  people  in 
whatever  work  he  calls  them  to.  What  the  objector  means  by 
the  form,  he  does  not  precifely  determine  ;  but  one  fliould  think, 
that  the  words  and  phrales,  the  metaphors  and  allufions,  toge- 
ther with  the  order  and  relation  in  which  they  Hand  to  one  stn- 
tfher,  belong  to  the  form  of  any  composition  in  profe  or  verfe  : 
and  thele,  in  the  translation  of  the  icripture  tongs,  as  well  as  in 
the  original,  i'o  far  as  they  exactly  correfpond  with  one  another, 
are  fuch  as  were  divinely  chofen;  and  therefore  he  that  calls 
tlism  merely  human,  cannot  be  free  from  the  guilt  of  fpeaking 
reproachfully  of  the  divine  word.  There  are  fome  pnrpofes 
which  the  original  text  alone  can  fully  aniwer  ;  fuch  as,  thole 
of  examining  and  judging  translations,  of  vindicating  the  true 
reading  or  the  true  fenle  agair.il  the  exceptions  of  adverfarie?, 
vf  correcting  the  miftakes  of  tranferibers,  and,  in  fine,  of  exhi- 
biting that  revelation  which  God  hath  given  us  in  its  full  per- 
fection. But  itsil  it  remains  a  truth,  that  lb  far  as  the  words  of 
any  tranflatioli  are  exactly  anfwerable  to  thole  of  the  facred  o- 
riginal;  not  only  the  matter,  bur  the  form  is  divine;  the  words 
arc  in  mtrrii  rne  words  of  me  Haly  Gholt,  as  the  Hebrew  or 
Greek  words  ;  and  are  as  proper  for  our  learning,  thai  we, 
through  faith  and  patience  of  the  firipture,  might  have  hope.  As 
to  the  verification,  it  is  only  a  circum'tance  ufed  for  the  con- 
venience of  Tinging;  and  by  no  means  incompatible  with  a  due 
care  to  retain  the  word?  of  the  Holy  Ghoft,  or  the  form  as 
now  de'eribed.  Take  the  firft  Pfalm  in  the  verfion  ant  honied 
by  rhe  church  of  Scotland  for  an  example.  The  fit  ft  line  of  that 
•verlion  is  a  more  adequate  representation  of  the  emphafis  of 
the  two  Uril  wordi  of  the  original  ;  it  is  a  more  (trictly  litend 
tranilation  of  them,  than  that  which  we  hive  in  profe.  What- 
ever faults  may  be  charged  upon  th.it  translation,  they  are  not 
inch  as  arife  from  a  deligned  neglect  of  the  phrafeology  of  the 
facred  original:  a  religious  regard  to  the  principles  now  laid 
down  ismanifeft  through  the  whole  of  ir. 

OBjEcrios-.  Is  it  not  an  ordinary  cuitom  with  minillers 
and  private  Chriftianr,,  in  felecting  a  palfage  to  he  lung  on 
anV  occallon,  to  take  fo  many  veries  out  of  one  or  two  Plalm?, 
as'thcy  judge  proper?  Is  not  this  much  the  fame  with  what 
Dr.    Watts  has  done  in  putting  together  fuch  parts  of  a  Pfalm 


(     33     ) 

as  belonged  to  the  fame  fubjeft,  and  Farming  a  phin  hymn  ou| 
out  of  them  f  In  this  cafe,  the  matter  is  divine,  though  the 
form  be  human. 

Answer.  There  is  a  great  difference  between  a  minifter 
or  private  Chriitian  choofing  a  portion  for  divine  worihip  one 
of  the  infpired  fongp,  and  his  chooling  one  out  of  fucii  compo- 
fitions  as  thofe  oLDr.  Watts.*  In  the  former  cafe,  he  has 
the  whole  of  the  fcripture  fongs  before  him,  in  a  verfion 
which  adheres  clofely  to  the  original;  and  out  of  thefe  he 
may  choofe  what  he  judges  molt  fuitable  to  the  cccaiion, 
according  to  what  he  takes  to  be  the  real  meaning  of  the 
Holy  Spirit.  But,  in  the  latter  cafe,  he  has  not  the  Pfalms 
or  icripture- fongs  themfelves,  but  only  the  views  or  notions 
which  the  doctor  had  of  them,  expreffed  in  bis  own  puerile 
way.  Further,  when  a  miniiter  or  private  Chriitian  tingles 
out  two  or  three  verfes  of  a  Plalm  for  the  prefent  occaiion,  he 
does  not  mean  to  lay  down  any  rule  for  the  direction  of  other 
miniiters  or  private  Chrittians  on  future  cecafions  :  but  whet* 
inch  a  compofuion  as  that  of  Dr.  Watts  is  ufed  in  public  wor- 
ihip, a  rule  is  there  laid  down,  that  church-members  are  to  fing 
fuch  verfes  of  a  Plalm,  in  fuch  order  and  connexion^  in  fuch  a 
fenfe  and  meaning,  as  the  Doctor  has  prefcribed. 


With  regard  to  the  diftinction  betwen  matter  and  form,  it 
may  be  laid  of  the  Weftminiler-Confeffton  with  as  much  pro- 
priety, as  of  any  hymns  of  human  compofure,  that  the  matter 
of  it  is  divine  ;  becaufe  it  is  a  phin  declaration  of  icripture 
truths.  But  when  we  exactly  recite  a  pafTage  of  fcripture 
both  the  matter  and  form  of  what  is  recited  is  divine  :  it  make* 
no  difference  in  what  language  it  be  recited.  And  fa  far  as  a 
verfe  translator  gives  us  the  words  and  phrafes,  in  the  fame  or- 
der and  relation  which  they  (land  in  to  one  another  in  the  ori- 
ginal language,  fo  far  his.  tranflation  retains  this  form. 

D  2. 

*  "  If  the  Scripture  fongs  were  to  be  ne\*Iy  hmnftated  by  a  perfo-n  who 
was  fkilled  in  them  enough  to  admire  them  and  to  difcern  their  excellen- 
cies, ibmething1  decent  might  he  expected  from  him;  b:it  a  perfon  whm  h 
an  enemy  to  the  Scripture  fofrgs,  and  who  has  vilified  them  fo  much  as- 
Dr.  Watts,  could  not  he  expected  to  render  them  otherwife  than  very 
wretchedly,  which  he  has  done  accordingly,  in  conHliency  v/ith  tub  owa. 
exceptions  againft  than..'*  C\ 


(      34     ) 

It  is  obfervable,  that  thofe  who  are  againft  afcfertainkig  or 
declaring  the  particular  doctrines  of  the  Bible,  in  oppofition  Do 
the  errors  and  corruptions  of  the  times,  in  any.confeiiion  of  faith, 
or  public  teftimony,  for  divine  truth,  have  it  always  in  their 
mouth,  That  the  Bible  is  their  teftirnony  ;  and  that  they  will 
not  fubfcribe  to  any  human  compofures,  or  to  any  words  but 
the  words  of  fcripture.  They  have  been  often  told  that  the 
grofieft  heretic  will  do  the  fame  :  and  that  without  foch  an  ad- 
herence to  fpecified  articles  of  truth,  we  make  no  fuitable  ap- 
pearance on  the  fide  of  it,  againft  the  artifices  of  its  adverfa- 
rie>,  nor  can  the  honefl  lovqps  of  jonnd  doftrtne  know  whe- 
ther we  are  for  them  or  againft  them.  But  they  heed  no  fuch  ex- 
postulations :  They  are,  no  doubt,  men  of  more  moderation 
than  to  prnfefs  adherence  to  points  of  doctrine,  which  a  great 
many  wife  and  good  men  could  never  understand  or  admit. 
For  their  part,  they  think  it  futficient  to  profefs,  as  all  good 
Christians  do,  to  have  a  reverence  for  the  Bible.  One  fhoulcl 
expect  that  thefe  moderate  gentlemen  would  have  fome  zeal 
for  one  thing  at  leall ;  that  is,  the  purity  and  excellency  of  the 
letter  of  the  fcriptnres.  But  here  we  are  utterly  dilappointed  ; 
for  no  (boner  do  they  hear,  that  fome  celebrated  Doctors  have 
difcovered  that  the  Hebrew  vowel-points  (according  to  which 
that  language  has  been  ufually  read,  and  all  the  translations  in 
life  amono-  Proteftants  have  been  formed)  were  the  invention 
of  the  Maforeth,  fome  Jews  who  either  understood  not,  or 
wanted  to  corrupt  the  Old  Teftament ;  that  the  received  read- 
ing of  the  Hebrew  fcriptures  abounds  with  errors;  that  the 
Socinians  are  now  found  to  have  been  in  the  right,  when  they 
held  the  Hebrew  text  of  the  Old  Teftament  and  the  Greek  of 
the  New  to  be  irreparably  corrupted  ;  and  further,  that  the 
PSalms  of  the  Old  Teftament  are  but  Jewifli  Pfalms,  that  ought 
not  to  be  fung  in  the  Chriftian  church  without  a  great  many  al- 
terations and  accommodations  to  our  fuperior  light;  that  David, 
who  is  reckoned  the  author  of  moft  of  them,  was  no  eftimable 
character,  particularly,  that  he  was  a  man  of  a  very  rancor- 
ous difpofition,  not  having  attained  the  mild  and  benevolent 
fyirit  of  the  golpel.*     No  fooner  do  our  modern  Latltudinarian 

*  "  The  PJalmift  was  fo  far  rrom  raffing  his  enemies  that  fee  prayed  fat 
iihem.  But  as  fur  m?,  nitben  they  yictt  fick,  my  clothing  •was  fadcini-b.  I 
IwmMed  m-j  foul  imth  fafiinv,  anJ  my  prayer  returned  into  my  oiun  bofom.  T  he* 
kavcJ  mvftlf  as  thaujh  hi  had  ban  my  friend  or  brflber.      J  1'rwed  deivn  'wv^ihy 


(     35     ) 

Chriftians  hear  thefe  opinion?,  than  they  imbibe  them  as  greed- 
ily, as  if  there  was  not  a  wile  or  good  man  in  the  world  that 
rejected  them.  In  rain  are  they  told,  that  inch  opinions  tend 
to  diicredit  the  letter  of  the  fcriptoffes,  tor  which  they  ufod 
to  profefs  lb  great  a  veneration  :  that  they  tend  ro  render  the 
ienfe  of  Scripture  quite  indeterminate,  a  mere  thing  of  wax. 
The  enemies  to  creeds  and  coufeflions  look  upon  thefe  things 
as  promifmg  figns  of  the  fuccefs  of  their  fcheme :  for  if  the 
letter  of  Icripture  be  not  authentic,  then  to  be  lure,  there  iau 
be  n  )  ascertaining  of  particular  articles  of  revealed  truth  ;  as 
in  a  teftimony  or  confeffion  of  faith  :  and  men  will  vary  the 
letter,  as  they  ufed  formerly  to  vary  the  the  meaning,  accord- 
ing to  any  reverie  that  fuits  their  fancy. 

The  Third  Proportion. 

That  the  Scripture -fongs  are  the  only  forms  of 
Pfahnody  which  ought  to  be  ufed  in  the  public  and 
folemn  worfhip  of  the  church  of  ChrifL 

The  firft  argument  we  fhall  offer  in  fupport  of  this  propositi- 
on arifes  from  the  conlideration,  that  the  infpired  longs  are 
forms  of  pfalinody  which  God  appointed  to  be  ufed  in  the  pub- 
lic and  folemn  worfhip  of  his  church  :  This  principle  being  evi- 
dent from  what  was  advanced  on  the  former  propofition  con- 
cerning their  being  called  Pfa/ms,  fym/ts,  or  fongs,  concerning 
the  direction  of  them  to  lhe  chief  mulician,  to  be  ufed  in 
the  public  praifes  of  the  temple,  and  concerning  the  divine- 
ly recorded  and  approved  example  of  the  Okl  Teitament 
church.  We  have  alio  feen  that  this  appointment  was 
no  peculiarity  of  the  Jewifh  church  ;  no  temporary  ufage  ;  but 
is  to  continue  unto  the  end  of  the  world.  We  now  proceed 
a  ilep  further  ;  and  aifert,  that  the  infpired  fongs  alow?  are  ap- 
pointed to  this  ufe  ;  there  being  nothing  in  the  precepts  or  ex- 
amples of  the  fcriptures,  from  which  it  can  be  inferred,  that 
the  Lord  Chrifl  ever  appointed  any  other  than  the  infpired  fongs, 

as  oie  that  mourneth  for  Lis  mother,  Pfalm  XXXV.  13,  I  4.  Thofe  who  fee  no- 
thing in  the  Plalm,  but  David  and  his  hiftory,  paflions  and  circumftances, 
are  Grangers  to  the  fenfe  of  the  Holy  Spirit  in  them  :  Though  thofe  who, 
in  our  days,  deprdciate  the  Pia'.ms  appear  fometimes  to  he  as  great  ftran^- 
trs  to  the  characler  of  David,  as  to  the  mind  of  ths  Holy  Ghoft."   C. 


(     36      ) 

to  be  tifed  in  the  public  and  folemn  worfiiip  of  his  church.  ~\Vc 
argue  here  from  the  (Hence  of  fcripture  with  regard  to  the 
ufe  of  other  fongs  in  public  worfhip.  And  furely  there  is  much 
truth  in  that  faying  of  Luther,  That  a  Chriftian  mould  account  it 
a  fufiicient  confutation  of  any  erroneous  doctrine,  to  fay,  That 
there  is  no  fuch  thing  in  the  Bible.  To  them  that  regard  the 
holy  Scriptures  as  the  only  rule  of  faith  and  practice  ;  and  re- 
ject all  ways  or  means  of  worshipping  God  that  are  not  appoint- 
ed in  his  word,  it  will  be  of  no  avail  to  fay  that  the  practice  of 
introducing  hymns  of  human  compofure  into  the  worfiiip  of  God, 
by  in  the  judgment  of  many  wife  and  good  men,  rational,  ufe- 
ful,  and  fuitable  to  the  attainments  of  the  church  under  the 
New  Teftament ;  or  to  ufe  ever  lb  much  lively  and  pathetic 
declamation  to  that  purpofe ;  while  the  principal  recommenda- 
tion, a  word  of  divine  appointment,  is  wanting.  It  fhould  firft 
he  eftablifhed,  either  by  the  expref*  words  of  icripture,  or  by 
neceffary  confequences  ariling  from  them,  that  fuch  an  ufage 
is,  indeed,  a  divine  ordinance  ;  and  then  Chriftians  may  be  ex- 
cited to  receive  and  obferve  it  by  rational  confidcrations,  of  the 
ufefulnefs  and  luitablenefs  of  it.  It  is  true,  there  are  none  of 
'  our  Lord's  ordinances,  nor  any,.properly  belonging  to  them,  but 
what  has  fome  ufe,  or  end  worthy  of  the  glorious  Inftitutor, 
nor  can  they  be  rightly  oblerved  without  a  fingle  regard  to  that 
uie  or  end  :  but  then  we  muft  have  the  authority  of  his  word 
both  for  the  ufage  itfelf,  and  for  the  primary  ufe  and  end  of  it. 
Secondary  rational  confiderations  of  the  advantages  that  attend 
it  may  follow.  But  to  employ  thefe,  in  the  firft  place,  is  a  me- 
thod that  may  be  and  indeed  commonly  is  taken  to  jollify  fuper- 
ftitious  or  even  idolatrous  practices. 

Exception  I.  Though  it  fhould  be  allowed,  that  there  are 
fome  Pfalms  or  longs  which  God  hath  appointed  us  to  (ing  :  yet 
we  hope,  he  will  regard  with  acceptance,  thofe  who  fing  other 
fongs  agreeable  to  the  fcripture,  and  calculated  to  excite  religi- 
ous and  devout  affections.  It  is  the  practice  of  eminently  pious 
people. 

Answer.  It  is»  no  doubt,   a  very  hard  chapter  in  the  book 
of  providence,  that  there  fliould  be  fuch  important  differences! 
among  many  who,  we  believe,  are  equally  dear    to  the    Lord 
Chriit.     But  it  is  at  our  peril,  if  we  put  the  moil  eminent  faint. 


(      37      ) 

in  the  world  in  (Thrift's  place,  or  make  men's  opinions  the  rule 
of  our  faith  or  practice.  Befides,  what  is  an  unallowed  failing 
in  one,  may,  and,  it  is  to  be  feared,  often  does  prove  a  fatal  fnare 
to  another,  whole  itate  and  circumltances  are  different.  It  is 
a  pernicious  norion,  that  becaufe  iuch  a  good  man  is  chargeable 
with  a  particular  evil  abfolutely  confidered  ;  therefore,  per- 
illing in  the  fame  evil,  is  no  more  dangerous  to  another,  whofe 
light,  com  ictions,  profcilion,  or  other  attainments,  have  been 
very  different. 

With  regard  to  the  exception  it  is  to  be  obferved,  that 
fince  the  Lord  has  given  us  fo  many  fcripmre  fongs  which  he 
hath  appointed  to  be  ufed  incur  public  praifes,  if  we  thrufl 
afide  thefe  fongs,  were  it  ever  lb  little,  from  the  ltation  which 
the  Lord's  appointment  hath  arnVned  them,  we  fliall  be  charge- 
able with  trampling  upon  his  legiflative  authority.  The  Ob- 
ject of  our  worfhip  is  one,  and  we  are  to  offer  him  only  one 
fort  of  worfliip,  namely,  that  which  he  hath  appointed  in  his 
word.  The  Papifls  are  fomewhat  coniiftent  in  uling  two  forts 
of  hymns  in  their  public  wc;  {hip  ;  becaufe  they  have  two  forts 
of  religious  worfhip  ;  their  bafria,  or  the  higheu;  kind  which 
they  give  to  the  Mod  High  Gvd  ;  and  their  Dou/ia,  an  inferi- 
or kind,  which  they  fupnofe  to  be  due  to  faints  and  angeh,  and 
to  which  their  own  compofures  may  be  fuitable  enough.  Such 
at  plan  may  likewife  tally  very  well  with  the  way  of  the  Arians 
and  Socinians,  who  not  only  worfliip  the  Supreme  Deity,  but  al'.'o 
a  perfonage  whom  they  look  upon  only  as  a  very  exalted  crea- 
ture. Rut  we  profefs  to  worfhip  none  but  him  whofe  nam:  atone 
is  Jehovah,  the  mo Jl  high  over  all  the  earth. 

Exception  II.  But  may  not  the  general  command  teach 
and  admonljl)  one  another  in  Pfalms^  hymns  and  jptriiual  fongs, 
warrant  a  perfon  who  has  a  talent  for  poetry  to  compote  hymns 
for  the  ufeof  our  worshipping  afTemblies  ? 

Answer.  No  more  than  the  general  cori^pand  to  teach  and 
adiuoniih  one  another,  will  warrant  a  perfon  who  has  a  talent 
for  (peaking,  to  take  upon  him  to  preach,  m  the  Methodift  way 
of  audaciously  trampling  upon  the  order  of  Chrift's  houfe.  Sure- 
ly the  Mafter  of  the  houfe  will  come  ihortly,  and  call  his  profef- 
fed  ferv.uits  to  an  account  as  to  the  regard  they  have  paid  to 
the  order  of  the  home  :  Surely  he   will  reckon  with  them  as  la 


(     .8     ) 

many  of  his  command?,  which  they  have  treated  with  contempt 
under  the  names  of  mere  externals,  circumltantials,  matters  of 
doubtful  difputation,  and  the  like  :  he  will  reckon  with  them- 
about  the  whole  form  of  the  houfe,  about  the  outgoings  and  in- 
comings of  it,  about  all  the  ordinances  of  it*.  But  with  re- 
gard to  the  Methodift,  though,  in  afluming  the  character  of  a 
preacher,  he  is  chargeable  with  running  without  being  regular- 
ly called,  and  has  ground  to  fear  that  he  will  have  nothing  to 
anfwer,  when  the  Lord  puts  this  queftion  to  him,  Who  required 
this  at  your  hands  P  Yet  he  might  have  ufed  his  knowledge,  if 
if  he  has  any,  and  his  utterance,  to  the  edification  of  his  fellow 
Clihltiam,  without  going;  out  of  his  own  fphere.  In  like  man- 
ner, poetical  genius  may  be  otherwife  employed  than  in  bafe- 
ly  attempting  to  corrupt  the  worfhip  of  God.  No  perfon,  at 
lealt  no  Chriftian,  that  reads  Mr.  Pope's  Median,  or  Mr.  Addi- 
fon's  hymn  beginning  with  thei'e  words,  When  all  thy  mercies 
&c.  but  heartily  wifhes  that  our  language  were  enriched  with 
many  compofitions  of  the  fame  kind.  The  brigheft  genius  can- 
not be  better  employed  than  in  afiiilingthe  private  meditations 
of  Chriilians:  Befldes,  thofe  that  have  acquired  a  true  taite  for 
the  beauties  of  the  facred  writings,  and  a  critical  knowledge  of 
the  Hebrew  language,  might  lay  out  their  talents  to  good  ad- 
vantage, in  giving  us  clofe  and  correct  tranflations  of  the  (crip* 
tnre  longs  in  tolerably  fmooth  verfe,  avoiding  the  paraphraitic 
and  itiil  more  the  imitative  manner;  uling  no  expreilions,  no 
metaphors,  no  method,  but  what  they  cleat  ly  difcern  according 
to  all  ilrietnefs  of  grammatical  and  analytical  accuracy,  to  be 
the  expreffions,  the  metaphors,  the  method  of  the  Holy  Spirit. 
Milton  has  given  us  a  fpecimen  of  this  kind  in  his  tranllations  of 
fbme  of  the  l'ialms. 

Exception  III.  "  In  the  fourteenth  chapter  of  the  fir  ft 
epiltle  to  the  Corinthians,  the  apoltle  mentions,  among  the  fpi- 
ritii'.l  gifts  of  the  Corinthians,  that  of  dictating  a  plalm  to  be 
fung  in  public  w^urdiip,  (compare  verles  I  J  and  26.)  Now  if 
Chriilians  IhouldTing  no  compofitions  in  the  worlhipof  God,  but 
thoi'e  contained  in  the  book  of  Claims  ufed  by  the  Jews,  there 
could  be  no  need,  nay,  there  could  be  no  room  tor  a  Ipiritual 
gift,  i.  e.  extraordinary  infpiration,  to  enable  them  to  propofe 
a  pfahn  to  be  fung  in  divine  worfhip;  for,  upon  thisiuppofiLion, 

*  Ezck.  xiiii.  io,  11. 


(     3?    ) 

very  compofltion  they  flioukl  ufe,  was  written  for  them  long 
before.  Bat  it  is  evident,  that  there  was,  in  the  firil  age  of 
Chnltianiry,  fuel)  a  gift,  and  various  Christians  were  divinely 
infpired  to  utter  a  pfalm  in  the  public  aifembly."* 

Answer.  As  to  this  gift  of  dictating  new  Pfalm.«,  no  regard 
is  due  to  any  inference  that  may  be  drawn  from  it,  till  the  real- 
ity of  it  be  proved,  either  by  fcripture  or  by  credible  human 
tcllimony.  As  to  the  latter  fort  of  evidence,  namely,  that  of 
human  hiitory,  it  may  be  confidered  in  another  place  :  at  pre- 
ient  we  obt'erve,  that  it  is  a  principle  which  we  have  constantly 
maintained  in  our  controverfies  with  the  church  of  Rome  ;  nay, 
it  ii  as,  in  a  manner,  the  ground  work  of  the  glorious  reforma- 
tion from  Popery,  That  no  examples  of  the  practice,  of  the 
church  handed  down  in  human  hiitories  or  traditions,  is  a  war- 
rant for  any  ufage  in  the  worlhip  of  God,  which  is  not  author- 
ised by  the  precepts  or  approved  examples  of  fcripture.  This 
has  been  demonltrated  abundantly  by  our  writers  againft  the 
Popifh  errors.  Indeed,  to  deny  that  the  Scripture  is  the  only 
rule,  is,  in  effect:,  to  deny  that  it  is  any  rule  at  all ;  for  the  mo- 
ment we  begin  to  make  anything  a  rule  of  our  faith  or  practice, 
bc(ides  the  fcripture,  we  turn  afide  from  it  :  Nothing  that  fays 
lefs  than  the  Scripture  can  be  our  rule  ;  for,  iince  there  is  no-* 
thing  fuperfluous  or  unneceffary  in  the  fcripture,  what  fays  lefs 
mult  be  inadequate  :  Nothing  that  fays  more  can  be  our  rule  ; 
for  the  overplus  is  either  neceifary  or  unneceffary.  If  it  Ue  un- 
neceffary, it  is  utterly  to  be  rejected  as  endlefs,  fuperftitious, 
and  inconfiftent  with  the  nature  of  a  rule.  If  it  be  neceflary, 
then  the  fcripture  is  no  proper  rule  at  all ;  for  though  we 
ihoukl  attain  conformity  to  it,  we  would  (till  want  what  is  ne- 
ceffary  ;  and  no  man  of  common  lenfe  would  ufe  that  as  a  rule  for 
meafuring  a  yard,  which  wanted  feveral  inches  neceifary  to 
make  a  yard.  The  fcripture  is  abundant  in  afferting  itfelf  to 
be  the  only  rule,  to  which  nothing  is  to  be  added,  and  from  which 
nothing  is  to  be  taken.  Let  us  only  confult  the  following  places 
Deut.  iv.  2-  and  v.  32.  and  xii.  32.  Proverbs  xxx.  5,  6. 
Gal.  i.  8.  Revel,  xxii.  18,  19.  and  a  few  other  plates,  which 
direct  us  to  the  fcripture  as  the  only  rule  of  faith  and  obedience. 
Deur.  xvii.  18,  19.  Iia.  viii.  20.  Luke  xvii.  29.  Acts  xxiv, 
14-    1  Corinth,  iv.  6. 

•  A  Sermon  oh  Pfclmody,  Pages  24  25. 


(     40     ) 

SETTING  afide,  therefore,  human  authority,  let  its  confioVr 
whether  the  p&ffkge  referred  to  in  the  exception  affords  any 
ground  for  afferting  that,  in  the  apoftolic  age,  other  compofures 
than  the  infpired  iongs  were  ufed  in  the  public  praifes  of  the 
cjiurch.  The  words  of  the  apoille  are  thefe  :  How  is  it  then,  bre- 
thren? IV hen y c  co?uc  together,  every  one  of  yon  hath  a  pfahn,  hath 
a  dotfrine,  hath  a  revelation,  hath  an  interpretation.  Concerning 
thefe  words  w  e  offer  the  following  obferyations  :  I.  Suppofing 
the  objector's  view  of  thefe  words  to  be  right,  which  is,  that  to 
have  a  Pfahn  (ignifies  to  have  the  gift  of  dictating  one,  and  that  all" 
the  particulars  herefpecified,  are  to  be  taken  for  extraordinary 
gifts:  yet  his  confequence,  namely,  that  other  forms  of  Pfai- 
inody  than  thofewe  have  in  fcripturc,  ought  to  be  ufed  in  the 
ordinary  public  worfhip  of  the  New  Tcilatnent  church,  may 
be  juft'.y  denied  :  becaufe  we  cannot  reafon  from  what  is  ex- 
traordinary, and  from  what,  like  the  gift  of  tongues,  was  only 
of  a  temporary  nature,  to  what  is  the  ordinary  duty  of  the  church 
of  Chriii  to  the  end  of  time.  Beiides,  we  cannot  reafon  from 
the  ufe  of  Pfalrtis,  which,  upon  the  objector's  hypothen\  muft 
have  been,  both  as  to  matter  and  to  form,  infpired  Halms,  to 
the  ufe  of  thefe  which  he  mud  allow,  as  to  form  at  lead,  ra  be 
uninfpired.  The  objector's  view  of  the  words  mould  rather 
lead  us  to  continue  in  the  ufe  of  thofe  Pfalms  which  we  know 
are,  both  as  to  matter  find  form,  infpired.  2.  It  is  far  (torn  ■ 
being  clear,  that/o  have  a  pfahn  (ignifies  to  delate  one  that  had  ' 
never  been  hedrd  oj  before.  The  apolHe's  expreflion  is  evi- 
dently fufceptible  of  another  interpretation  ;  namely,  that  of 
propofmg  or  making  a  proper  feleclion  and  application  of  a  , 
Pfalm  j  in  which  a  very  valuable  fpiritual  gift  might  be  exer- 
cifed.  It  is  no  fufficient  objection  to  this  view  of  the  words, 
that  it  does  not  imply  extraordinary  infpiration  ;  for  the  apof- 
tle  mentions  feveral  exercifes  that  do  not,  in  tbemfelves,  im- 
ply it,  nobody  will  lay  that  for  a  member  of  the  Chriitian 
Church  to  have  a  dottrine,  or  to  have  an  interpretation,  extra- 
ordinary or  immediate  infpiration  is  neceffiry.  Thefe  are  of 
ordinary  and  (tanding  ufe  in  the  church  ;  as  well  as  the  gift  of 
making  a  proper  choice  of  a  Pfalm  for  the  ufe  of  a  worfhip- 
ping  aflembiy.  Befides,  a  perfon  might  be  led  by  an  extraor- 
dinary impuile  in  fixing  on  a  particular  Pfalm,  exactly  adapted 
to  the  occalion,  as  well  as  in  dictating  a  new  one  :  and  even 
upon  the  objector's  hypothecs,  there  is  nothing  extraordinary 


(     41     ) 

in  the  matter  of  either  exercife  ;  but  only  in  the  fucklen  and 
lurprifing  manner  in  which  the  gift  was  attained  or  exerciferi. 
Nor  is,  there  any  thing  in  th?.?  fcopeof  the  apoftle  in  this  place, 
which  obligeth  us  to  relinquilhthe  interpretation  now  mention- 
ed, and  to  admit  that  of  the  objector  ;  becaufe  the  diforder 
which  the  apoftle  rej)roves  would  be  the  fame,  whether  old  or 
new  l'falms  were  b-oughr  forth.  And  furely  the  exprefnon  it- 
self, taken  abftractly,  is  not  equivalent  to  that  of  dictating  new 
F  faints  ;  and  therefore  mud  be  very  inefficient  to  be  aground 
upon  which  to  build  the  fuppofition  of  the  exercife  of  an  ex- 
traordinary gift  in  the  apoftolic  age,  of  which  there  is  no  men- 
tion in  any  other  part  of  fcripture.  q.  The  objector  is  by  no 
means  happy  in  feeking  a  warrant  for  a  particular  mode  of 
worfliip,  in  a  place  of  fcripture  that  lets  before  us  the  disorderly 
proceedings  of  the  Corinthian  church,  not  that  we  may  imitate 
them,  but  tha*  we  may  beware  of  them.  Even  though  the  a- 
poltle  had  faid  that  fome  of  the  Corinthians  had  dictated  new 
Pialms,  it  might  be  fuppofed,  agreeably  enough  to  the  icope  of 
the  apoftle,  that  this  was  one  of  the  abufes  of  their  Spiritual 
gifts  ;  for  it  is  plain  from  his  reproofs,  that  thefe  gifts  were 
liable  to  be  abuied  :  They  might  abufe  that  extraordinary 
knowledge  and  utterance  which  the  Lord  had  bellowed  on 
them,  by  dictating  pfalms,  as  well  as  by  praying  in  an  unknown 
tongue,  or  by  interrupting  thole  that  l'poke,  with  a  confiifion 
of  voices.  The  Spiritual  g'fts  were  of  the  Holy  Glioil ;  but 
the  abufes  were  wholly  of  thernfelves.  Indeed,  when  the  a- 
poftle  fays,  I  tuill  fmg  -with  thefpirit,  and  IwiUfutg  with  the  mi- 
derjlandiug  aijo,  he  ieems  to  intimate,  that  they  abufed  their 
•gifts  in  iinging,  as  well  as  in  praying  or  prophefying;  their 
iinging,  being  perhaps  in  an  unknown  tongue,  or  fome  how  fuch 
as  the  people  could  not  join  in  to  their  education.* 

The  truth  is,  that  we  are  not  informed  in  this  text,  what 
particular  Pfalms  ought  to  be  ufed  in  pubtick  wor/hip  :  only  we 
are  here  admonished  to  guard  again!!:  whatever  tends  to  dilor- 

E 

*  One  of  the  Commentators  in  Pool's  Synopfis  givc3  this  explication 
of  two  words  here  uicd  by  the  apoftles.  Spirit ut  hie  jpfum  aniinum  five 
affeclum  orantis  aut  pfalentis  ;  intdlsctus,  autcm,  orationcm  intfclligibi- 
lem,  fignificat  ;  that  is,  lb:  Spirit  figniiies  the  mind  or  affection  (.1  ^him. 
that  prays  or  fings;  but  the  ».nl erf. aiding  Signifies  a  manner  of  fpeakin" 
that  is  intelligible  te  other*. 


(     42     ) 

der  and  multiformity  therein.  That  it  is  not  without  reafon 
the  introduction  of  hymns  of  human  compofure  has  been  com- 
plained of,  as  having  fuch  a  tendency,  may  appear  afterwards. 
We  now  proceed  to 

The  Second  Argument',  which  is  taken  from  the  fulnefs 
and  futficiency  of  the  fcripture-fyftem  of  Pfalmody.  This  is 
a  natural  conclusion  from  the  infinite  wifdom  of  its  divine  Au- 
thor. All  the  cafes  and  circumltances  of  his  people  from  the 
beginning  to  the  end  of  the  world,  are  ever  prefentto  his  view; 
and  his  love  to  them  being  equal  to  his  knowledge,  we  may  al- 
lure ourielves,  that  (fince  he  has  been  gracioufly  pleafed  to  give 
them  a  i'yftem  of  fongs,  which,  as  hath  been  (hown  in  illuitrat* 
ing  the  fecond  proportion,  is  to  be  ufed  in  his  worfhip,  and  to 
encourage  them  all  the  days  of  thi  years  of  their  p  Igr'uuage)  it 
will  be  fuch  as  they  will  find  to  be  always  iuitable  to  their  cafe. 
Accordingly,  there  is  no  article  of  fcripture  doitrine  but  what 
is  more  or  lefs  infilled  upon  in  the  fcripture  fongs.  There  is 
no  gracious  experience  or  fpiritual  exercife  but  what  is  therein 
exemplified.  There  is  no  crofs  or  comfort  that  we  meet  with, 
but  we  have  words  of  the  Holy  Ghoil  in  the  fcripture  ibngs 
that  are  proper  to  exprefs  our  fenfe  of  the  Lord's  hand  in  it  j 
our  fenfe  of  his  wifdom,  power,  righteoufneis,  fovereignty, 
mercy,  and  faithfulnefs  therein  mamfefted.  The  feelings  of 
the  heart  both  in  a  gracelefs  and  in  a  gracious  ftate  are  here  re- 
prefented  by  him  who  alone  knows  the  heart  perfectly.  As  to 
true  patriotifm,  or  concern  for  the  welfare  of  the  church,  furely, 
the  pureft  fpirit  of  it  breathes  in  the  fcripture  fongs :  they 
teach  us  to  make  the  cafe  of  the  church  our  own  ;  nay,  to  prefer 
her  welfare /<?  our  chief  joy.* 

Now,  if  fuch  be  the  fufficiency  of  the  fcripture  fongs ;  and 
if  they  were  appointed,  as  we  have  ihewn  in  illuftrating  the 
fecond  proportion,  to  be  ufed  in  the  publick  praifes  of  the  church 
unto  the  end  of  time;  then  the  introduction  of  other  forms  of 
Pfalmodyinto  the  publick  won'hip  of  the  church,  mult  be  unne- 
cessary and  iuexcufable. 

Exception,  i.  Does  not  this  argument  prove  too  much? 
For  if  there  be  fuch  a  fulnefs  of  matter  in  the  fcripture  longs ; 

*  Pfulm  exxxvii.  5,  6. 


f    43     ) 

then  we  need  no  other  compofitions  either  in  profe  or  verfe, 
for  our  edification. 

Answer.  We  are  not  fpeaking  here  of  the  fcripture  fang;* 
under  the  general  view  of  their  being  means  of  edification  ;  but 
we  fpeak  of  them  only  as  conftituting  a  fy Item  of  Pfalmody 
for  the  ule  of  the  church  in  her  public  worfhip.  Compofitions 
in  profe  or  verfe,  wherein  the  truths  of  the  gofpel  are  clearly 
and  jndicioufly  illultrated,  are  communications  good  to  the  idfs  of 
edifying:  and  there  is  no  doubt,  but  when  we  are  enjoined  fo 
edfy  one  another  with  the  words  of  Chrift,  we  are  enjoined  to 
do  fo  by  writing,  as  well  as  by  word  of  mouth.  The  truth  i?, 
the  linging  of  pfalms  in  public  worfhip  is  but  one  of  the  various 
means  which  the  Lord  hath  appointed  for  our  edification  :  and 
therefore  when  we  fpeak  of  the  fufficiency  of  the  fcripture  fy- 
ftem  of  Pfalmody,  our  meaning  is,  not  that  the  fyftem  ren- 
ders other  means  unnecefTary  ,  but  that  it  is  fufficient  for  the 
proper  ufe  of  one  mean,  namely,  that  of  linking  in  puolic  wor- 
fhip :  And  the  Lord's  having  given  us  fuch  a  variety  of  fongs 
in  his  word,  as  is  fufficient  to  anfwer  all  the  various  occafions 
of  finging  in  public  worship,  is  an  intimation  that  no  other 
fhould  be  ufed  therein.  If  the  Lord  had  given  us  only  two  or 
three  fongs,  there  might  have  been  fome  pretence  for  the 
complaint  of  being  confined  to  them  ;  hut  fince  thofe  which  he 
hath  given  us,  are  fo  numerous,  and  adapted  by  infinite  wif- 
dom  to  all  the  various  conditions  of  the  church  and  her  mem- 
bers, there  can  be  no  colour  of  reafon  for  the  ule  of  any  other 
in  public  worfnip. 

Exception.  2.  "  Thofe  Scriptures"  (pafTages  of  fcripture) 
"  which  teach  us  to  pray  and  praife  ;  and,  indeed  to  do  all  our 
acts  of  religious  worfhip  in  the  name  of  the  Lord  Jefus,  in  inch 
a  manner  as  our  Lord  himfeif  exprefdy  tell?  his  difciples  they 
had  never  done  before,  molt  evidently  fhew  that  Chriftians 
fhould  not  confine  themfelves  to  the  forms  of  worlhip  ufed  un- 
der the  former  difpenfation  ;  but  that  in  prayer,  praife,  kc. 
they  fhould  have  according  to  the  light  and  fulnefs  of  the  gof- 
pel, a  more  exprefs  reference  to  the  name,  the  perfon,  and  of- 
fices of  the  Lord  Jefus  Chrift,  than  is  to  be  found  in  any  difco- 
veries  or  compofitions  under  the  law.  If  we  confine  ourfelves 
to  the  Pfalms  of  David,  we  ihall   exclude  from  our  longs  of 


(    H    ) 

praife  the  diftingnifhing  glories  of  the  gofpel,  and  (till  hold  the 
veil  upon  the  lovely  face  of  the  Redeemer  :  we  mall  uugrate- 
fully  reject  the  light,  and  refolutely  continue  in  the  obfcurity  of 
the  former  difpenfation  :  All  this  is  evident  from  the  following 
feriptures —  And  whatfoever  ye  Jhall  ajk  in  ?ny  name,  faith  the 
Saviour,  that  will  1 do  ;  that  the  Father  may  be  glorified  in  the 
Sou.  And  again,  Vtrily,  verily  I  fay  unto  yon,  whatfoever  ye 
Jhall  ajk  the  Father' hi  my  name,  he  will  give  it  yon.  Hitherto  ye 
have  ajki  d  nothing  in  my  name  :  ajk,  and  ye  fljall  receive  that 
your  joy  may  be  full.  The  thne  cemeth  when  I  Jhall  no  more 
/peak  to  yen  in  parables,  but  IJhall  Jhew  you  plainly  of  the  Fa- 
ther,    /It  that  day  yz  Jhall  ajk  in  my  name. 

"  These  are  remarkable  paffages,  declaring  the  duty  and 
the  privilege  of  Chriflians,  beyond  what  was  difcovered  to  the 
Jews,  or  even  to  Chrift's  own  difciples  before  that  time.      Hi- 

ihjrto,  lays  he,  ye  have  ajked  nothing  in  my  name.  This  was 
the  cafe  in  the  Jewim  worfhip,  and  is  fo  itill."* 

Answer  i.  The  objector's  expreffion  about  confining  our- 
/elves  to  the  Tfalms  of  David,  feems  to  imply  that  all  he  con- 
tends for,  is  the  liberty  of  fmging  fome  other  fcripture-fongs 
than  what  we  have  in  the  collection  of  them  entitled,  The 
Book  of  Pfalms.  But  this  is  by  no  means  the  cafe  :  for  he  tt'Is 
us  that  "  the  pfalms,  hymns,  and  fpiritual  fongs,  in  which  the 
afpoftle  exhorted  the  Collcfiians  to  te^ach  one  another,  were  not 
only  thole  which  were  then  compofed  and  in  wit  in  the  Chrii- 
tain  Church,  but  alio  thofe  which  from  the  iulnefs  of  the  word 
ofChrift  dwelling  in  believer?,  they  might  be  enabled  from 
time  to  time  to  compofe  for  their  mutual  edification,  and  the 
glory  of  God."  He  alio  af-ferts  that  "  the  gracious  Saviour  has 
provided  and  left  in  his  word,  and  by  the  ordinary  influences 
of  his  Holy  Spirit,  fuificient  furniture  of  liglr,  gilts,  and  graces, 
for  all  the  parts  of  religious  worfhip,  without  leaving  a  lylteni 
or  liturgy,  in  the  precil'e  words  of  which  we  fhculd  either 
pray,  or  praife,  or  preach."  Thus  it  is  evidently  the  objector's 
opinion,  that  we  are  no  otherwife  bound  to  the  ufe  of  any 
fciipure  forms  of  words  whatever  in  our  public  tinging,  than 
in  prayer  or  preaching.  Accordingly  the  compositions,  which 
our  opponents  recommend   to  be  ul'ed  in  public  worfhip,  are 

♦  A  Sermon  on  P&lmody,  &c.  Pages  27,  32,  15,  16. 


(     4J     ) 

pot  at  all  clofe  or  literal  transitions  of  any  of  the  fcriprnre 
fangs  :  but  rather  a  fort  of  original  compoiirionsof  the  authors, 
into  which,  as  it  iiiits  their  own  plan,  they  deign,  now  and 
then,  to  introduce  a  detached  expreflion  or  half-ientenre  from 
the  fcripture  fongs,  the  names  of  which  are  abfurdly  enough 
placed  at  the  head  of  them.  Our  opponents  have  one  hundred 
and  fifty  of  the  Pfalms,  and  feveral  other  infpired  longs,  from 
which  to  make  their  'choice  :  but  they  Mill  prefer  human  com- 
pofures,  as  if  they  had  loft  a  relilh  for  the  good  and  wholelbir.e 
wortrs  of  our  Lord  Jefus  Chrift,  who,  by  his  Spirit,  gave  ail 
thele  fongs  to  the  church. 

2.  The  objector  moft  unjuflly  reprefents  the  Old  Tefta- 
ment-church  as  making  no  ufc  of  the  name  of  drift  in  their 
prayers  or  praifes.  If  they  made  no  ufe  of  that  infinitely  pre- 
cious name,  it  was  not  for  want  of  a  revelation  of  it  :  for  we 
are  afThred,  in  the  tenth  chapter  of  the  Acts,  and  forty  third 
verfe,  That -to  him  give  all  the  prophets  ivhnefs,  that,  through  his 
name,  ivhofoever  believeth  en  him,  Jhall  receive  rem/fon  of  ftus. 
Surely  the  prophets  bearing  witnels of  Chrift,  neceffanly  implies 
in  it  their  declaration  of  his  name ;  and  the  Old  Teftament 
faints,  whole  faith  usdoubtedly  correfponded  with  the  teftimo- 
ny  of  the  prophets,  mull  hive  known  and  believed  that  they 
Would  receive  the  forgivenefs  of  fins  through  his  name  ;  and 
that,  through  the  fame  blelfed  name,  their  per  Ions,,  prayeis, 
prailes,  gracious  thoughts,  defires,  refolutions,  engagements, 
conflicts  with  fin,  and  aims  at  walking  in  the  way  of  duty, 
mould  all  be  accepted.  Accordingly,  the  prophers  are  very 
particular  in  -declaring  his  name  :  See  among  other  places,  Ifa, 
ix.  6.  Jerem.  xxiii.  6.  Zcchar.  xii.  6.  God's  face  Which 
the  faints  under  that  difpenfation  fought  continually,  was  jt.lt 
a  clear  manifestation  of  Chrift's  name.  We  find  them  expref- 
ly  pleading  upon  his  name.  Let  the'  words  of  my  mouth  and  the 
meditations  of  ?ny  heart  be  acceptable  in  thy  fight,  0  Lord,  my 
Jiraigth  and  my  Redeemer,  Caufe  thy  face  to  Jhine  on  thy  fine- 
tuary,  for  the  Lord's  fake.  Bihold,  0  Cod,  our  Jhield,  and  took 
upon  the  face  of  thine  anointed.  Chrift  is  often  called,  Red.*,  m- 
er,  Saviour,  and  the  Lord's  Attainted  One,  in  the  Old  Testa- 
ment -,*   which  names  are  equivalent  to  J-fts  Chrift. 

£  2 
*   Ifaiah  xlv.  21,  %%.  and  iix.  20.  PJtal.  ii.  2.  &c. 


(     46     ) 

Having   adduced  thefe  words  of  our  Lord   to  his  difciplesr, 

Hitherto  have  ye  ajked  nothing  in  viy  name,  the  objector  add?, 
*f  This  was  the  cafe  in  the  Jewifli  worfhip,  and  is  f©  {till  with 
them."  It  was  probably  from  inadvertence  that  this  remark 
efcaped  the  objector  ;  not  duly  confidering  how  many  danger- 
ous errors  mult  be  included  in  an  opinion,  that  would  lead  us  to 
form  a  judgment  of  the  worfhip  of  the  church  of  God  under  the 
Old  Ttitamenr,  fi  om  the  ridiculous  worfhip  of  the  modern 
Jews.  With  refpect  to  our  Saviour's  words,  it  is  necei'Iary  to 
obferve,  that,  in  fcripture,  negative  exprelfions  are  often  to  be 
understood  comparatively  :  As  when  it  is  faid,  By  my  nam; 
Jehovah  was  I  not  known  to  them.  I  will  have  mercy,  and  net 
facrifice.  We  wrejfle  not  again  ft  f.ejh  and  blood,  but  again]} 
principalities,  againfl  powers.  The  paifage  adduced  by  the  ob- 
jector may  be  underftood  in  the  fame  manner  ;  it  is  as  if  our 
Saviour  had  faid  to  the  difciples,  Ye  have  not  alked  largely,  or 
with  the  full  affurance  of  faith,  as  my  name  warrants  you  to 
afk.  It  is  not  fe  properly  the  condition  of  the  Old  Teftament 
church,  as  the  perfonal  exercife  and  attainment  of  the  difci- 
ples that  our  Lord  is  here  fpeaking  of.  Our  Lord's  complaint 
of  their  having  alked  nothing  in  his  name  is  often  fadly  applica- 
ble flill  to  the  perfonal  cafe  and  exercife  of  Chriftians:  they 
being  ftraitened  in  themfelves,  notwithstanding  the  abundant 
freedom  of  accefs  with  boldnefs  and  confidence,  that  faith  has 
in  and  through  his  name.  The  truth  is,  however  fmall  we 
Iuppofe  the  light  of  the  Old  Teftament  church  to  have  been, 
true  believers  under  that  difpenfation,  had  a  real  and  faving 
knowledge  of  the  name  of  Chrilt,  as  that  by  which  alone  there 
could  be  any  acceptable  drawing  near  to  God.  This  they 
were  taught  by  the  firft  promife,  by  all  the  prophets,  by  the 
ceremonial  law,  and  particularly,  by  the  mercy  feat.  With- 
out admitting  this,  we  mull  either  iuppofe  that  they  came  to 
God  in  fome  other  way  than  by  Chriit  ;  or  that  they  could 
come  unto  God  by  him  without  the  knowledge  of  his  name  : 
and  then  we  will  neceflarily  be  led  into  the  opinion,  of  fa.lv a> 
tion  being  attainable  by  heathens  without  ever  hearing  of  his 
n;./.:e;  an  opinion  that  nwniftilly  tends  to  fub vert  the  Chris- 
tian religion. 

3.  We  are  to  guard  agamft  meafuring  (as  the  objector  feems 
to  do)  what  is  contained  m  the  Old  Teftament  fcriocureaby  the 


C     47     ) 

actual  attainments  of  Old  Teftament  church-members.  For 
the  gofpcl  with  all  its  diftinguifhing  glories  is  as  reaily,  though 
not  lb  clearly,  contained  in  the  Old  Te-ftament  fcriptures,  as  in 
the  New.  Paul  declared,  that  the  thing-  which  he  faid  were 
no  other  than  thofe  which  the  prophets  and  Mcfes  did  fay  J?;ou\t 


4.  We  ought  to  diftinguifh  between  the  fcriptures  of  the 
Old  Teftament  tiken  by  themlelves  or  without  the  New  Tef- 
tament, and  the  fame  writings  taken  in  connexion  with  the 
New  Teftament.  Though  the  Old  Teftament  fcriptures,  taken 
by  themfelves,  may  well  be  faid  to  be  far  more  obfcnre  than 
thofe  of  the  New;  yet,  through  the  abundant  light  reflected  up- 
on the  Old  Teftament  from  the  New,  we  may  now  difcern 
the  gofpel  of  Chrift  as  clearly  and  plainly  in  the  one  as  in  the 
other.  J  lift  as  by  the  light  of  the  fun  we  difcern  other  objects 
full  as  clearly  as  the  body  of  the  fun  itfelf.  The  veil  was  upon  the 
law  and  the  prophets  before  the  coming  of  Chrift,  but  he  came 
and  drew  afide  the  veil,  that  we  may  behold  his  lovely  face 
ihewing  itfelf  in  all  the  Old  Teftament  fcriptures. 

5.  Though  we  maintain  that  the  Ptalms  are  calculated  in 
the  beft  manner,  to  exprefs  the  praifes  of  the  glory  of  God,  as 
fhining  in  the  face  of  Jelus  Chrift,  even  under  the  New  Tefta- 
ment difpenfation  ;  yet  it  does  not  follow,  that  their  fublimity 
rendered  them  unfuitable  to  the  condition  of  church-members 
under  the  Old  Teftament :  becaufe  the  object  of  the  church's 
praife  is  always  to  be  fpoken  of  in  the  higheft  degree  :  and 
therefore  the  lame  terms  may  be  11  fed  in  expreffing  our  fenfe 
of  his  glorious  excellencies,  even  when  the  particulars  which 
are  mentioned  as  grounds  of  praife,  are  different.  Be  fides,  they 
were  to  praife  him  not  only  for  his  attributes  in  general,  for 
the  works  that  he  had  done,  or  was  then  doing,  but  alio  for 
thofe  works  and  difcoveries  of  himfelf,  which  he  had  promifed. 
Some  of  the  expreilions  which  we  meet  with  in  the  Pfalms  ap- 
pear, at  firft  view,  to  have  more  relation  to  the  Old  Teftament 
difpenfation,  as  when  the  ufages  of  the  ceremonial  law  are  al- 
luded to  :  And  other  palfages  appear  to  be  more  adapted  to  the 
New  Teftament  difpenfation,  as  when  the  cleaih,  refun  cctiou, 
and  aicenfioa  of  Chrift  are  represented  as  paft  events;  T^ey 
pierced  my  hands  and  my  feet;  Thou  haft  afcended  an  high ,  &c. 


(     4?     ) 

But  the  truth  is,  they  were  adapted  by  their  omnifcient  Author 
to  the  condition  of  his  people  in  all  fucceeding  ages  and  genera- 
tions. It  is  not  faith,  but  unbelief,  or  worldly  wifdom,  that  re- 
prefents  the  fcripture  fongs  as  improper  for  the  ufe  of  the  mili- 
tant church,  in  any  period  after  the  giving  of  them. 

Exception  3.  "  Let  us  fuppofe  a  perfon  who  knew  not 
What  religion  we  profefTed,  were  to  come  into  our  worfhipping 
affemblies,  week  after  week,  year  after  year,  and  hear  our 
longs  of  praife  :  would  he  by  them  learn  the  word  nf  Chtifl 
which  the  apoftle  enjoins  us  to  teach,  particularly  in  our  pr^ifes  ? 
Or  rather,  would  he  not,  from  this  part  of  our  religious  fervice, 
form  the  fame  opinion  of  us  that  he  would  of  an  affembly  of 
worshipping  Jews."* 

Answer,  i.  We  have  fliewn  already  that  the  diitincYion  be- 
tween the  Old  and  New  Teftament  difpenfation  does  not  lie 
in  the  form  of  Pfahnody  ;  the  Holy  Spirit  having  given  us  one 
in  the  Old  Tell,  ment  defigned  for  the  ufe  of  the  church  till  the 
end  of  the  world.  If  the  modern  Jews,  and  other  heretics,  ufe 
the  Pfalms,  as  they  do  the  other  fcriptures,  in  a  falie  and  blaf- 
phemous  ienie,  we  are  not,  therefore,  to  be  deterred  from  ufmg 
them  in  their  true  Icnfe,  and  according  to  the  mind  of  the  Ho- 
ly Spirit. 

2.  As  to  that  part  of  the  exception  which  refpectsthe  teach- 
ing of  the  word  of  Chrift,  though  we  are  to  receive  instruction 
in  linging  as  in  prayer  ;  yet  fingiug  and  teaching,  formally  con- 
fidered,  are  to  be  diftinguifhed  from  one  another. f  Our  fing- 
ihg  fuppoies  that  we  are  already  initrucled  in  the   nrft  princi- 

*  A  fcrmon  on  Pfalmody.  Page,  24. 

\  Agreeably  to  what  is  here  faid,  the  author  of  the  Sermon  on  Pfalmo- 
dy obferves,  that  reading  and  ringing  are  dill  in  61  ordinances.  "  In  finging 
praifes,"  fays  he,  "  God  is  the  immediate  object,  and  the  primary  ead  is  to 
celebrate  his  fupreme  glory  and  perfection,  in  himieif,  and  in  his  works  and 
Way*;  in  reading,  the  primary  end  is  iiftiuclion  and  edification."  Thefc 
words  fuiiiciently  anfwer  the  exception  which  is  here  under  conlideration. 
But  all  that  the  author  has  faid  about  the  diltinction  between  finging  and  ^ 
reading  coniiits  well  enough  with  the  truth  of  this  propofition :  That,  if 
it  be  improper  to  fing  thofe  parrs  of  flrirture  which  the  Lord  gave  to 
hi*  church  for  the  pur^ofc  of  linking,  it  mull  be  uifo  improper  to  read 


(     49     ) 

les  of  our  holy  religion  :  for  we  can  never  fing   praifes  with 
nderfland'mff)  unlei's  we  have  fome  previous  acquaintance  with 
he  grounds  or  fubject  of  our  praifes.    Though  the  apoftle  ex- 
torts Chriftians  that  were  of  fome  ftanding  in   the  church,  to 
each  and  admonhh  one  another  in  pfalms,  hymns,  and  Spiritual 
bugs;  he  does  not  fay  that  fuch  finging  is  the  proper  way  of 
>eginnin£  the  inftruction  of  a  perfon  who  is  grofdy  ignorant. 
The   propofal,   therefore,  of  teaching   a  ilranger  the  word  of 
Zbrift   by  public  finging'  only,  is  abfurd  :   iince  there  are  other 
neans  more  fuitable  to  his  cafe.  And,  indeed,  neither  ftrangers, 
ior  even  fuch  as  are  brought  up  amongft  ourfelves,  can  rea forc- 
ibly  expect   either  to  underftand  or  attain  the  end  of  public 
praifes,  or  of  baptifm  and  the  Lord's  fupper,  while  catechiling, 
Tarn ily-worfnip  and  instruction,  fecret  prayer,  and  fecret  read- 
ing the  fcriptures,  are  neglected.    While  perfons  allow  thcm- 
felves  in  the  neglect  of  thefe  private  duties,  they  know  neither 
What  they  hear,  nor  what  they  fing,    in  our  public  siTemblies. 
While  they    thus  evidence  that   they  care  not  whether   they 
bring  forth  fruit  in  God's  vineyard  or  not,  they  have  reafon  to 
fear   that  he   is  about  to   cut  them  down  as  cumberers  of  the 
ground. 

Exception  4.  It  feems  proper  that  a  particular  church 
fhould  have  new  forms  of  pfa'mody  exprefs.ly  adapred  to  the 
dilpenfations  of  providence,  as  they  occur.  How  can  the  fcrip- 
ture  forms  of  k'falmody  be  fuificient  in  this  refpec"t  ? 

Answer.  It  is  not  the  defign  of  a  form  of  Pfalmody  to  give 
a  narration  of  particular  events,  which  is  the  province  of  hi  (lo- 
ry ;  but  rather  to  celebrate  the  praifes  of  the  divine  power, 
wiiclom,  rigbteoufnefs,  mercy,  and  faithfulnefs,  rnanifefted  in 
fuch  events  or  providential  difpenfations.  And  there  are  no 
dilpenfations,  profperous  or  adverfe,  but  we  may  find  a  form 
of  words  in  fome  of  the  fcripture  feng*,  fuitable  to  exprefs  our 

them  ;  for  the  obfeurity,  Judaifra,  &c.  of  the  Pfalms  mufl  hinder  the  edi- 
fication of  church-members  in  reading  as  well  as  in  finging  them.  It  is 
true,  that  reading  and  finging  have,  each  cf  them,  fomething  peculiar  to 
itfelf.  But  the  objections  againft  the  public  finging  of  the  fcripture  fongs, 
manifeilly  refpect  that  which  is  common  to  both.  For  example,  b<-th 
fhould  be  accommodated  to  the  capacities  of  church-members,  and  to  the 
gofpcl  difpenfatioa.    Sermon  on  Pfalmody.     Pages  35,  $6. 


(     5°     ) 

fenfe  of  the  Lord's  doing  therein ;  to  exprefs  the  admiration,  jf* 
reverence,  or  gratitude  ;  the  faith,  hope,  and  love,  which  ought 
to  be  exerciftd  on  fuch  an  occalion. 


To  conclude  what  we  have  to  offer  on  the  fufficiency  of 
the  fcripture  fongs  as  a  fyftem  of  Pfalmody  for  public  worfhip, 
we  fliall  only  fay  farther,  that  the  more  we  confider  the  ex- 
tent and  variety  of  this  fyftem,  we  fee  the  more  clearly  the 
ignorance  or  prefumption  of  pretending  to  fubftitute  another 
in  its  place,  or  even  to  find  room  for  a  fupplement. 

The  Third  Argument  for  the  exclnfive  ufe  of  the  fcripture 
fongs  in  the  public  praiies  of  the  church,  arifes  from  the  qua- 
lity or  fuperior  excellence  of  thofe  divine  fongs.  God  hath 
given  the  fcripture  fongs,  as  we  have  feen,  for  this  u'e  or  end, 
namely,  to  be  the  Handing  form  of  public  Pfalmody  both  un- 
der the  Old  and  the  New  Teftament.  And  (ince  he  has  defign- 
ed  them  to  this  end,  we  muft  conclude  that  they  are  the  beft 
adapted  to  it :  for  God's  v)ork  is  p  erf  eft  :  noihhig  is  to  be  added 
to  it,  or  taken  from  it.  He  doeth  all  things  -well.  How  prelum p- 
tnous,  then,  is  it  for  men  to  pretend  that  the  fcripture  fongs 
are  more  proper  for  being  ufed  in  the  worfhip  of  God,  as  al- 
tered by  men,  and  accommodated  to  their  tafte,  than  as  deliv- 
ered to  us  by  the  Holy  Spirit  !  "  Let  the  writings  of  men  con- 
tain ever  (o  many  valuable  truths,  (till  we  are  not  alhamed  to 
declare,  that  never  man  fpake  like  God.* 

Farther,  no  other  forms  of  Pfalmody  can  approve  them- 
felves  to  the  f pi  ritual  tafte  of  Chriftians,  like  the  fcripture 
fongs.  For  the  truths  of  God's  word  (though  always  fweet 
to  the  renewed  tafte)  are  like  water,  which  is  found  to  be 
fweeter  when  drunk  immediately  out  of  the  fountain  :  There 
is  an  authority,  a  rcnjefty,  a  fpiritual  favour,  a  generous  rich- 
neis  in  the  words  of  the  Holy  Gholl,  which  it  is  in  vain  to  ex- 
pert in  any  other. 

Besides,  the  words  that  the  Holy  Spirit  hath  put  into  our 
mouths  for  tinging  the  divine  praifes,  are  the  words  upon  which 

•  Declaration  and  Teftimony  by  the  Alfociatc  Prefbytery  of  Pennsyl- 
vania, Part  third,  article  fixth. 


(     »     ) 

tt'eWve  the  beft  ground  to  expect  the  divine  blefling ;  and  to 
BBsft  that  they  w  iii  prove  a  vehicle  or  mean  of  conveying  the 
quickening  and  refrefhing  influences  of  the  Holy  Spirit  to  our 
ouls.  It  confifts  with  the  experience  of  the  Lord's  people,  that 
rhe  Holy  Spirit  uiuaUy  gives  them  the  mod  fenfible  relief  and 
rftectual'  counfel  and  comfort,  by  bringing  to  remembrance,  o- 
^enino-,  and  applying  his  own  words.  But  what  realon  have  we 
:o  expert  that  he  will  co-operate  with  men's  words  intro- 
duced into  that  place  which  he  hath  appointed  his  own  words 
to  occupy  ? 

Exception.  If  the  inimitable  excellence  of  Ike  fcripture 
Pongs  fliould  hinder  us  from  uling  any  hymns  of  human  Compo- 
fure  in  public  worfhip,  lhould  not  the  fame  excellence  in  the 
ditcourfes  and  forms  of  prayer  recorded  in  fcripture,  oblige  us 
to  confine  ourielves  to  thefe  in  preaching  and  prayer  f 

Answer.  Befides  what  has  been  already  offered  concern- 
ing the  Lord's  peculiar  appointment  in  the  cafe  of  forms  of 
Fialmody  ;  we  may  obferve,  that  the  ufe  of  forms  appears  to 
be  as  inconfiftent  with  the  fcriptural  nature  of  preaching  and 
i  prayer,  as  it  is  agreeable  to  that  of  Tinging  in  fecial  wojfhip. 
It  is  no  way  improper,  as  we  have  already  feen,  to  fing  a 
hymn  as  the  language  and  fentiments  of  others  ;  fometimes 
fexprefling  our  own  cafe  and  experience,  fometimes  not.  But 
[what  we  deliver  in  preaching  or  prayer,  we  always  deliver 
(as  our  own  fentiments  and  language.  The  more  excellent 
any  compofition  is,  it  may  be  the  more  improper  for  our  ufe 
in  thefe  exercifes  ;  becaufe,  in  thefe,  whatever  we  utter  that 
is  above  our  own  knowledge  or  experience,  is  but  hypfcerify 
and  affectation.  The  effect  of  fmging  is  not  diminished,  but 
increaied,  by  the  exaetnefs  with  which  a  performer  adheres  to 
the  words  of  a  correct,  and  pathetic  ode.  But  if  a  condemned 
criminal  were  profefTediy  to  ufe  the  lame  formality  in  plead- 
ing for  his  life,  if  it  appeared  >hat  he  only  repeated,  as  a  fchool 
boy  does  his  talk,  fome  proper  form  of  words  compofed  for 
him  by  another,  every  one  would  be  fhocked  at  the  grofs  ab- 
furdity.  Now  in  preaching  or  praying,  we  fhould  jull  fpeak, 
as  we  would  do,  were  we  in  the  circumftances  of  inch  a  poor 
criminal  ;  that  is,  we  fhould  ufe  no  other  language  than  our 
prefent  views  or  feelings  naturally  iuggeii.    More  particularly, 


(      S2      ) 

we  may  obferve,  that,  in  preaching,  we  profefs  to  declare, 
according  to  any  meafure  of  knowledge  the  Lord  has  enabled 
us  in  the  ufe  of  means  to  attain,  what  is  contained  in  the 
ienfe  of  the  words  of  the  Holy  Spirit  ; — and  to  fliew  how 
they  are  profitable  for  doctrine,  or  how  they  are  profitable 
for  reproof  ;  and  for  other  things  belonging  to  the  furtherance 
of  the  Chriftian  life.  Now,  for  a  perfon  profeffing  to  do  all 
this,  to  do  nothing  but  repeat  the  words  of  fcripture,  is  only 
to  mock  the  hearer?.*  As  to  prayer,  we  Ihould  confider  what 
our  clefires  really  are  ;  and  next,  what  of  them  are  fcriptural 
and  what  not  :  Thole  alone  that  are  fcriptural,  or  agreeable 
to  the  precepts  and  promifes  of  the  word,  are  to  be  expreifed 
in  prayer  :  As  for  fuch  as  are  not  fo,  we  are  to  pray  for  de 
liverance  from  them.  This  rule  being  duly  obferved,  we 
ought  to  ufe  no  other  language  than  what  ferves  to  exprefi 
our  own  fcriptural  defires.  Even  in  focial  prayer,  a  perfon 
cannot,  without  hypocrify,  utter  any  other  fcriptural  petitions 
.than  what  are,  in  fome  real  meafure,  his  own  defires,  and  while 
they  are  fcriptural  (and  not  imprudently  reftricled  to  fome- 
thing  of  a  perfoni.1  or  peculiar  nature  which  would  be   more 

*  The  Socinians  and  Quakers  pretend  to  exprefs  their  own  anti-fcrip- 
tural  notions  in  the  words  of  fcripture.  This  affectation  is  very  blame 
a'.de  ;  Firft,  as  it  leads  people  to  take  up  with  the  mere  found  of"  words  ii 
detached  cxpreffions,  without  considering  the  fcope  of  the  facred  write: 
where  thefe  expreffions  are  ufed  :  And  Secondly,  becatife  the  mere  repe 
titionof  the  words  of  fcripture,  when  a  perfon  is  called  to  declare  wha 
he  takes  to  be  the  doctrine  of  it  on  a  particular  head,  has  much  the  ai 
of  an  attempt  to  deceive  ;  it  being  no  proper  anfvver  to  the  queftion,  bu 
an  evafion  of  it.  An  boneft  man,  on  the  fame  occafion,  would  expre.f 
the  view  he  had  of  fuch  a  doctrine,  in  his  own  words,  as  clearly  and  full; 
as  he  could. 

N.  B.  It  is  hoped,  the  candid  reader  will  underftand  the  above  remark 
as  refpeeting  men's  explanations  and  defences  of  their  religious  tenets 
and  efpecially  when  aplaufible  accommodation  of  a  text  is  advanced  int 
the  place  of  an  argument.  There  is  a  judicious  application  of  fcriptuf 
exprefhon  which  is  very  favoury  and  edifying,  as,  i.  When  the  words 
fcripture  are  applied  to  a  point  of  doctrine,  which  the  context  and  fcop 
of  the  place  fhew,  they  were  originally  meant  to  exprefs.  2.  When  a 
expreffion  is  applied  to  fome  matter  of  Ghriftian  practice  or  experienc 
manifcflly  parallel  to  what  is  fpoken  of  in  the  place  from  which  the  tj 
preflion  is  taken  3.  In  prayer,  when  the  words  of  fcripture  exprefs  ill 
fcfife  that  we  really  have  of  our  wants,  of  our  fins,  ^nd  our  mercies,  the 
are  the  happieft  wc  can  employ. 


(     53     ) 

proper  for  fecret  prayer)  others  ought  heartily  to  join  in  ihem, 
the  natural  unattested  expreifion  of  the  prefenl  deiires  of  him 
vho  fpeaks,  correfpottding  with  the  prefent  deiires  of  thole 
who  join  with  him,  being  the  proper,  appointed  mean  of  the 
communion  of  the  Lord's  people  in  that  exercife.  Befides, 
the  promile  of  the  Spirit  hath  foch  an  exprefs  and  peculiar  re- 
ipect  to  prayer  above  other  duties,  as  cannot  well  be  under- 
Itood  of  any  thing  lefs  than  a  peculiar  affiltance  in  directing 
•us  what  10  pray  for,  -and  m  the  utterance  of  our  requeils.* 
This  peculiar  agency  of  the  Spirit  in  prayer,  cannot  be  unrier- 
(lood  merely  of  the  exercife  of  grace  :  for  th£t  is  by  the  Holy 
Spirit  in  other  duties  no  lefs  than  in  prayer.  Now,  our  being 
confined  to  let  forms  of  prayer,  is  not  cnly  illimitable  to  the 
nature  of  prayer  as  it  is  an  expreflion  of  our  defnes  ;  but  al- 
io to  the  1'peciaiity  of  that  afliltance  which  the  Lord  the  Spirit 
affords  his  people  in  prayer  above  other  duties. 

The  'kit  argument  we  fliall  ufe  againft  departing  from  the 
Scripture  fyftem  of  Pfalmody,  is  drawn  from  the  dangerous 
confeqiiences  of  doing  fo.  While  men  have  been  attempting 
to  juitiiy  the  introduction  of  human  forms  of  Pfalmody,  they 
ftill  pretend,  that  they  have  a  great  elreem  and  veneration  for 
the  icripture  longs,  and  that  all  they  plead  for  is  the  lawfulness 
pf  tiling  human  compofures  in  conjunction  with  them  ;  but  much 
of  the  realigning,  fuch  as  it  is,  which  they  employ  in  fupport  of 
the  ufe  of  fuch  human  compoiures  in  public  worfhip,  and  indeed 
the  ufe  of  them  itfelf,  once  introduced,  (lince  men  are  always 
fonder  of  their  own  inventions  than  divine  inftitutions,)  have 
a  manileiV.  tendency  to  exclude  the  ufe  of  the  Icripture  longs 
altogether.  Accultomed  to  human  forms  of  Pfalmody  in  their 
public  worftnp,  the  people  will  gradually,  it  is  to  be  feared,  lofe 
any  taite  they  ever  had  for  the  fcripture  fongs.  They  wiii, 
at  laft,  have  as  little  difpoiirion  to  read  or  meditate  on  them, 
as  to  ling  them.  In  v.wn  will  they  be  exhorted  to  rGvere  the 
facred  fcriptures  in  all  its  parts  as  the  word  of  God.  The  ne- 
glect of  the  Icripture  fongs  in  the  public  praifes  of  the  church, 
whatever  ingenious  things  may  be  laid  ia  juftifieation  of  it,  will 
naturally  lead  the  bulk  ot  church-members  to  neglect  even  the 
private  ufe  of  them.    Thus,  notwithftanding  the  line  apologies 

F 

*  Zcchar.  xii.  io.  Rem.  viii.  26.  Jode  20. 


(     54     ) 

of  the  Romifli  doctors  for  the  ufe  of  images  in  their  worfhip; 
inch  as,  that  they  do  not  mean  to  direct  their  worfhip  to  the 
images,  or  to  place  any  confidence  in  them  ;  yet  it  is  well  known 
that  the  poor  ignorant  people  that  that  are  led  by  them,  do  ac- 
tually coniider  theie  images  as  objects  of  confidence  and  adora- 
tion.* 

Further,  the  advocates  for  the  nfe  of  human  com^ofures 
in  the  public  praifes  of  the  church,  have  been  led  to  (peak 
blafphemoufly  of  the  fcripture  fongs,  calling  them  JewiJJ?  pfahns, 
turfing  pjalmsy  and  the  like; — and  alio  to  difparage  the  whole 
Old  Teliament  :  teaching  that  it  did  not  direct  perifhing  iin- 
uers  to  our  Lord  Jefus  Cnrilt,  as  the  only  way  of  their  accefs 
to  and  acceptance  with  God;  or  to  make  ufe  of  his  name  as 
their  great  plea  with  God  ;  and  that  the  New  Teftament  alone 
(and  conlequently  not  at  all  the  Old)  "  declares  the  worfhip 
and  ordinances  which  the  King  and  Head  of  the  church  hath 
appointed  for  his  followers  novv."f  Such  tenets  ufed  to  be 
iligir.atized  in  the  Proteitant  churches  as  Socinian  tenets :£  in- 

*  "  To  give  another  inftance  from  the  hi  (lory  of  Popery  :  the  worfhip  of 
faints  was  firit  introduced  as  fit  to  he  added  to  the  worfhip  of  God  ;  but 
the  policy  of  the  Romifh  church  having  gained  this  point,  the  worfhip  of 
God  has  difappeared,  in  a  great  liieafure,  out  of  their  public  fervice,  being 
lupplanted  by  that  of  the  faints.  Preachers  beg  the  affiftance  of  the  blef- 
ictl  Vigin  in  the  beginning  oi  tfuir  fermons,  and  the  whole  of  the  Pfalms 
are  profanely  applied  to  her  in  a  blafphemous  work,  entitled,"  Our  Lady's 
Pi'alter."      C. 

■J-  A  Sermon   on  Pfalmody.    Pages  15,  and  3^. 

]  The  following  extracYfrom  the  work  of  a  Dutch  divine  who  flourifh- 
ed  in  the  bi  ginning  of  the  prefent  century,  may  futisfy  the  leader  of  the 
truth  of  what  is  here  afferted  ;  the  book  being  only  a  fhort  view  of  the 
common  doctrine  of  the  Proteftant  churches  :  Ferperam  Sociniani  volurUy 
ike.  The  Socinians  falfcly  maintain  that  the  following  things  were  added 
under  the  New  Tedament ;  1.  The  ivorjhip  of  the  Son  ;  though'  it  was  cx- 
jirefsly  enjoined  under  the  Old  Teftamenr,  Pfah  ii.  12.  Kifs  the  Son; 
and  exercifed,  Gen.  xlviii.  6.  The  angel  -who  redeemed  me  from  all  evil,  lief 
the  lads  !  2.  The  ivorfip  of  the  Father  in  the  S0/1  as  Mediator  ;  which  was 
alfo  enjoined  under  that  dilpeniation,  failh  in  the  Mefliah  being  preferr- 
ed, Hub.  ii.  4.  The  jujl  by  hs  fuitbjhall  liw,  and  exereiied,  Plalm  Ixxx. 
l6.  18.  Let  thy  hand  be  upon  the  man  of  thy  right  hand,  upon  the  Sun  of  man 
whom  thou  mad'el]  ftrotig  for  thy/elf  Dan.  ix.  1J.  For  the  Lords  fake, 
3.  The  duty  t.J  fraying  ;  which  was  enjoined  Pfalm  1.  IJ.  Call  upon  me 
in  the  day  of  U»ubkA  &Cj  and  txcrcifed  by  all  the  faints.     4.  That  form  of 


(  JJ  ) 

deed  they  well  accord  with  the  denial  of  Chri(l*s  divinity,  and 
with  the  blafphemous  opinion  that  he  was  no  King  or  He:-.d  <  f 
the  church  before  his  incarnation  ;  but  not  at  all  with  the  op- 
pofite  truths. 

The  authoritative  impofingofa  human  fyftem  of  Pfalmody, 
whether  in  order  to  be  ul'ed  in  public  worfhip  by  it  1  elf,  or  as  a 

trayer  which  Chrlfl  taught  his  difclples,  commonly  ailed  the  Lor a* 's  prayer  ;  which 
is  no  new  duty,  but  only  a  help  in  difcharging  an  old  one;  nor  indeed 
contains  any  thing  new  as  to  things  or  the  order  of  them.  Murck'ii  Chrif- 
tian  t '1 beohgia  Medulla,  Cap.  xii.  The  Anabaptifts,  fays  another  fyfte- 
matic  writer,  think  that  the  Old  Teftament  is  now  abrogated,  becauicwe 
are  faid  to  be  not  under  the  law,  but  under  grace,  confounding  the  law 
with  the  Old  Teftament :  The  Socinians  are  of  the  fame  opinion,  beca-ufe 
they  maintain,  that  the  religion  of  the  Old  Teftament  is  effentially  dirfer- 
cnt  from  the  religion  of  the  New  Teftament  ;  in  regard  that,  under  the 
Old  Teftament,  men  were  faved  by  the  cbfervation  of  the  law;  while 
we  are  faved  by  the  observation  of  the  gofptl :  they  think,  therefore,  that 
the  reading  of  the  Old  Teftament  is  now  not  neceffary,  or  at  leaft  lefs 
ufeful.  On  the  contrary,  the  Reformed  maintain  that  even  under  tha 
New  Teftament  the  divine  authority  of  both  Teftaments  is  the  fame;  and, 
therefore,  that  the  Old  Teftament  is  as  neceffary  and  ufeful  to  be  read, 
as  the  New  :  Our  reafor  .  are,  I.  That  the  books  of  the  Old  Teftameit 
are  of  divine  infpiration  as  well  as  thofe  of  the  New,  z  Tim.  iii.  16. 
2  Pit.  i.  20,  21.  and,  therefore,  of  infallible  truth  and  authority.  2. 
That  the  Old  Teftament  was  given  to  the  church  for  a  rule  of  faith  and 
manners  as  well  as  the  New,  Pfalm  cxlvii.  19,  20.  Rom.  iii  2.  and  ix. 
4.  3.  Nor  do  we  read  of  its  abrogation  in  the  New  Teftament.  4.  But 
on  the  contrary  it  is  confirmed  by  the  command  of  Chrift,  John  v  39. 
Matth.  v.  17,  r3.  by  his  practice,  Luke  xxiv.  29.  and  by  his  referring 
us  to  it,  Luke  xvi.  29.  Befides,  he  made  ufe  of  the  Old  .Teftament  con- 
tinually in  refuting  his  adverfaries,  Matth.  iv.  7.  and  xix  13.  and  xii.  3, 
4.  and  xxii.  29,  43.  which  was  alfo  the  practice  of  the  apoftles;  of  Peter, 
Act.  iii.  20.  Of  Paul,  Acts  xviii.  28.  &c.  5.  The  ^hole  doctrine  of  th-.j 
New  Teftament  is  contained  in  the  Old.  Paul,  Acts  xxvi.  22.  declares 
that  he  faid  nothing  hefide  what  is  contained  in  the  Old  Teftament.  T^ 
much  is  this  the  cafe,  that  the  Bereans  examined  the  doctrine  of  the  New 
Teftament  by  the  Old,  Acts  xvii.  1 1.  To  JefuS,  indeed,  ail  rhe  prophets 
arc  fdd  to  hear  teftimony,  As  x  40.  Luke  xxiv.  27.  6.  Nay,  feme  ar- 
ticles of  our  faith  are  delivered  more  clearly  and  at  greater  length  in  the 
Old  than  in  the  New  Teftament,  as  the  articles  concerning  'he  cr-.ation  nf 
the  word,  the  fall  of  man,  &c.  7.  The  Old  Teftament  is  laid  to  be  the 
foundation  of  faith,  and  of  the  Chr.ftian  church,  Eph.  ii.  20.  Acts  xxiv, 
14.  8.  Great  and  manifold  is  the  ufefulnefs  of  the  Oid  Teftament,  e- 
ven  under  the  New,  2  Tim.  iii.  15,  16,  17.  Rom.  xv.  .«.  MaflricbV* 
TbeereticQ-Praciica  Theologia,  Libra  [jrlmo,  ca^itefesundo,  Se«ft.   xxxv. 


(     5*     ) 

fupplement  to  the  infpired  fongs,  would  be  no  lefs  than  an  act 
trf' in  fufferable  tyranny  ;  bscaufe  no  church  has  any  authority 
from  the  Lord  Chrilt  for  To  doing.  No  judicature  on  earth  can 
produce  fuch  evidence  either  of  the  neceility  of  fuch  a  human 
lyftein  of  Pfalmody,  or  yet  of  the  fufficiency  of  the  particular 
one  they  fix  upon,  to  anfwer  the  various  cafes  and  neceflities 
of  Christians,  as  is  absolutely  neceiTary  to  make  the  impofition 
of  it  any  way  reafonable.  On  the  other  hand,  if  a  church  re- 
commends the  ule  of  hymns  of  human  compofure,  and  yet  lays 
down  no  rule,  eftabiifhes  no  fyftem  of  thefe  compol'ures;  there 
can  he  no  uniformity  in  the  worihip  of  God  maintained,  ac- 
cording to  the  Preibyterian,  that  is,  the  fcriptnral  plan  of  church- 
order.  Every  congregation  will  continually  be  getting  new 
hymns.  Parties  or  factions  will  be  continually  ariling  from 
a  capricious  attachment  to  different  fets  of  hymns.  Nor  will 
there  be  any  W&y  of  fettling  fuch  diipmes ;  no  mortal  being 
able  to  give  any  tolerable  reafon  for  preferring  one  of  thefe 
lets  of  hymns  to  another. 

But  the  chief  danger  arifes  from  the  principle  upon  which 
human  compol'ures  are  introduced  into  the  public  Pialmody  of 
the  church,  namely,  that  the  ordinances  of  God  may  be  im- 
proved upon  by  the  addition  of  human  devices.  The  principle 
being  allowed  in  one  inftance,  however  frriall  it  may  feem  in 
itfelf,  the  way  will  be  prepared  for  organs,  images,  holy  days, 
iet  forms  of  prayer,  altars,  iurplices,  or  any  thing  that  may  fuit 
the  ruling  taite  and  manners  of  the  times. 

The  prevalence  of  this  fcheme  will  be  both  a  caufe  and  an 
evidence  of  the  great  and  general  prevalence  of  ignorance  and 
irreligion.  In  fuch  a  night  feafon,  the  enemy  will,  no  doubt,  be 
bufy  in  lowing  tare;,  that  is,  in  diffeminathgher.  lies;  and  hymns, 
it  is  likely,  will  be  a  very  fuccefsful  and  unfufpected  mean  of 
conveying  them  into  the  minds  of  the  people,  while  they  are 
lulled,  afleep  by  the  charms  of  mulic  and  poetry.* 

It  is  vain  to  fay,  that  the  power  of  godlinefs  prevailed  in 
the  early  ages  of  the  church,  even  after  the  introduction  of  fuch 

*  The  Methodifts  actually  introduce  their  peculiar  doctrines  into  hymns 
of  their  ovu  conipofition,  which  they  artfully  intermix  with  others  that 
cxprcis  different  doctrines : 


(     S7      } 

hy-mnsintotheir  worfhip  ;  for  we  may  now  fee,  tliat  this  cuftoip 
was  one  of  the  evils  which  prepared  the  way  for  the  grand  a- 
poitacy,  and  an  inihumem  of  promoting  it.  And  fince  the  re- 

To  give  a  few  in  (lances; — the  dy&rine  of  univerful  redemption  occurs 
frequently  in  their  hymns, 

„_♦-'.  ,*  -.  ,         r  Pae:e  3d  of  the  Pocket  Hymn 

H.s  foul  was  once  an  offering  made       \  ^  ^d         ^^ 

For  every  foul  of. man  :  £  Coke    ^   ^7    ^^ 

What  fliall  I  do  to  make  it  known 

What  thou  for  all  mankind  haft  done  ?  Ibid   page  126. 

One  of  their  pailoral  hymns  begins  thus, 

Lover*  of  pleafure  more  than  God, 

For  you  he  fuffered  pain  ; 
Swearers,  for  you  he  fpilt  his  blood; 

And  fliall  he  bleed  in  vain? 

The  Arminian  doctrine  of  man's  natural  ability  to  will  and  dufomethiug 
in  order  to  fecure  falvation,  is  eften  taught, 

0  may  we  thus  enfure 

A  lot  among  the  hie  ft  ; 
And  watch  a  moment  to  fecure 

An  everlafting  reft.         -  -  Ibid.  Page   17. 

A  charge  tokeepvI  have, 

A  never-dying  foul  to  fave.  -  -  Ibid.  Page   70. 

In  the  following  pafTagc,  from  another  hymn,  a  natural  and  legal  refo- 
lution,  formed  upon  a  natural  apprdienfion  of  e;wnai  mifcry,  isignofant'y 
put  for  faving  faith. 

Wliile  they  enjoy  their  Saviour's  love 

Muft  I  in  torments  dwell  ? 
Ah  !  no;  1  ftill  may  turn  and  live  ; 

For  ftill  his  wrath  delays 
He  now  vouchfafes  a  kind  reprieve 

And  offers  me  his  grace. 

1  will  accept  his  offers  now, 
'         From  every  fin  depart, 

Perform  my  oft  repeated  vow, 

And  render  him  my  heart. 
1  will  improve  what  I  receive, 

The  grace  through  jefus  given  : 
Sure,  if  with  God  on  earth  I  live, 

To  hve  with  God  in  heaven. 
F  2 


(     5S     ) 

formation  that  has  been  attained  by  the  Proteftant  churches,  the 
admiffion  of  this  and  other  corruptions  into  the  worfhip  of  God, 
will  be  far  more  inexcufable  than  before  the  rife  of  Antichriit. 
It  feeing  that  the  guilt  and  danger  of  corrupting  the  ordinances 
of  the  Lord  Chrift,  by  a  mixture  of  human  devices,  will  be  in- 
created,  as  the  time  of  his  fecond  coming  draws  near.  Hence 
he  prefTes  us  to  a  ftedfaft  adherence  to  our  holy  profeflion,  from 
the  confideration  of  the  fuddennefs  of  his  coming:  Behold,  I 
come  quickly  :  hold  that  fa  J)  which  thou  haft. 

This,  it  feems,  is  converfion,  according  to  the  Methodift  fcheme.  But 
we  have  no  natural  ability  to  think  a  right  thought,  and  far  lefs  to  turn 
thoroughly  to  God  upon  an  appreheniion  of  hell.  Therefore  the  method 
of  converfion  that  is  here  exemplified  is  building  without  a  foundation. 
Matth.  vii.  26,  27.     Ifai.  iv.  11.  Luke  xiv.  28,  29,  30. 

The  doctrine  of  perfection  in  this  life  is  a  favourite  theme. 

Let  me  in  thy  spirit  live : 

Live,  till  all  thy  life  I  know, 

Perfect  through  my  Lord  below.  *  Ibid.  Page  43. 

Let  me  be  now  in  thee 

A  new  fpotlefs  creature  : 

Perfect,  when  I  walk  before  thee, 

Soon  or  late,  then  tranflute 

To  the  realms  of  glory.  -  6  Ibid.  Page  50. 

0  make  me  all  like  thee 
Before  I  hence  remove: 
Let  nne  thy  witnefs  live, 

When  fm  is  all  deftroyed.  -  -  Ibid.     Page  87. 

They  reprefent  their  attainment  as  above  that  of  the  angels 

The  pardoning  God  I  know, 
And  feel  the  blood  applied  : 

1  view  the  Lamb  in  his  own  light 

Whom  angels  dimly  fee.  *  Ibid.  Page  27. 

Another  doctrine  which  they  teach  in  their  hymns  is  the  liablerrefs  of 
the  faints  to  fail  away  totally  and  finally. 

I  rode  on  the  fky, 

i'reely  jollified  I  I 

Ah !  where  am  I  now, 

"When  was  it,  or  how 

That  I  fcli  from  my  heaven  of  grace  ?  ftid.  203, 


(     S9     ) 

The  Fourth  Propofition. 

That,  in  the  public  praifes  of  the  church,  the 
outward  part  ought  to  be  concluded  with  decency 
and  flmplicity  ;  but  the  fpiritual  part  ought  chiefly 
to  be  regarded. 

The  decency  in.  the  manner  of  Tinging,  that  ought  to  be 
ftudied  by  worfnipping  families  or  congregations,  is  fuch  an  ar- 
greement  or  harmony  of  voices  as  may  fitly  reprefenr  an  agree- 
ment of  minds,  in  understanding  and  believing  what  is  lung,  and 
in  the  exercife  of  fuitable  gracious  affections. 

It  Should  be  remembered  that  the  proper  means  of  exciting 
thefe  gracious  affections,  is  not  the  mufic,  but  the  precious  truths 
of  God  as  conveyed  to  us  in  his  own  word.  It  is  true,  mufic 
Serves  to  excite  natural  affections;  but  it  is  a  delufion  tofuppofe 
that  it  will,  in  like  manner,  excite  thole  that  are  fupsrnatural 
and  heavenly  ;  for  fuch  affections  Spring  from  nothing  but  faith 
apprehending  the  word,  or  Chrift  Jelus  in  that  word.  It  is  in 
believing,  not  through  the  utterance  or  hearing  of  rrmfical  founds, 
that  the  Cod  of  hope  fills  us  with  joy  and  peace.  Hence  nothing 
can  be  a  mean  of  exciting  gracious  affections  any  ot^erwife  than 
as  it  is  a  mean  of  begetting  or  increasing  our  faith  \  or  of  en- 
lightening our  understandings  in  the  true  and  folid  knowledge  of 
Chrift.  When  the  matter  is  rightly  confidered,  it  will  be  found, 
that  the  u!e  of  mulical  airs  or  tunes  in  religious  worfhip,  is  far 
more  limited  and  circumfcribed  than  is  generally^imagined.  A 
few  of  them,  that  are  chiefly  recommended-' by  their  gravity 
and  fimplicity,  may  be  neceflary  to  rep^ef ent  the  hearty  agree- 
ment of  gofpel-worfhippers;  and  >o"  prevent  the  temptation  to 
heart-wandering  or  diffraction  of  mind  arifingfrom  a  rude  con- 
fufion  of  voices.  Thofe  who  expect  greater  advantages  to  re- 
ligious worfhip  from  the  art  of  mufic,  will  either  find  themf  elves 
miferably  difappointed,  or,  what  is  infinitely  worJe,  they  will 
be  led  to  miStake  lbme  carnal  reveries  or  enihufiaftic  delufitms, 
for  the  exercife  of  faving  grace  and  fpiritual  affections  in  the 
worfhip  of  God.  Further,  when  men  propofe  any  thing  more 
by  their  ufe  of  the  art  of  mufic  in  religious  worfhip,  than  the 
prefer vation  of  outward  order,  or  the  preventing  of  that  dii- 


(      «o    .  ) 

traction  of  mind,  which  the  want  of  that  order  is  apt  to  occ*- 
fion  ;  when  they  employ  the  charm?  of  mulic  to  excite  devout 
and  Spiritual  affections;  the  native  confequence  is,  not  only  that, 
in  truth,  the  affections  to  which  thcfe  epithets  juilly  belong,  c:n\ 
never  be  attained  by  any  fuch  means;  but  the  attempt,  leading 
to  the  ufe  of  complicated  airs  in  which  the  art  is  moll  difplayed, 
in  producing  the  molt  perfect  and  affecting  melody,  has  a  ma- 
nifeft  tendency  to  that  detraction  of  mind,  which  a  more  fim- 
ple  and  -artlefs  concord  id  finging;  would  be  a  proper  mean  of 
preventing.  For  worfhippers  are  always  diftracled,  or  drawn 
away  from  their  proper  exercife,  when  their  attention  to  the 
modulations  of  the  voice  is  greater  than  to  the  matter  of  the 
fcripture  longs ;  or  when  their  affections  are  moved  rather  by 
the  fweetnefs  of  the  mufic,  than  by  any  fpiritu.il  or  believing 
views  of  the  things  of  God.  This  diftraclion  of  mind  is  increaf- 
ed,  when  a  fort  of  mufic  is  employed,  which  is  unfuitable  to  the 
gravity  and  folemnity  of  religious  worfhip;  as,  when  fuch  light 
airs  are  introduced,  as,  from  the  principle  of  affociation,  fugged 
the  idea  of  profane  and  ordinary  finging.  But  it  is  worft  of  all, 
when  men  begin  to  place  religion  in  any  particular  mode  of 
finging ;  as  when  it  is  reckoned  that  more  homage  or  fervice  is 
done  to  God,  by  finging  what  are  called  parts,  or  by  finging 
alternately,  than  by  that  manner  of  finging  which  is  more  plain 
and  artlefs:  Becaufe  it  never  can  be  fhown  that  God  has  requir- 
ed fuch  particular  modes  of  finging  in  his  worfhip:  and  there- 
fore thofe  who  infift  upon  them,  as  rendering  our  worlhip  more 
acceptable  to  God,  cannot  be  acquitted  of  fuperflition. 

Upon  thefe  principles,  our  Rritifli  anceftors,  (whether  de- 
nominated Puritans  or  Prefbyterians)  Mho  were  lb  valiant  for 
the  truth  upon  the  earth,  who  did  and  differed  fo  much  to  hand 
down  the  ordinances  of  Chrift  to  us  in  their  purity,  condem- 
ned the  following  particulars  in  the  public  finging  of  the  church 
of  England,  particularly  in  the  worlhip  of  their  cathedrals. 

First,  with  regard  to  organs  and  other  mufical  inftruments, 
they  looked  upon  the  ufe  of  them  in  the  worlhip  of  God  under 
the  New  Teftament,  as  quite  unwarrantable.  It  is  true,  that 
inftrumental  mufick  was  ufed  in  the  worfhip  of  God  under  tks 
Old  Teftament.  But  this  ufe  of  it,  after  the  time  of  David 
{and  it  does  not  appear  that  it  was  ordinarily  ufed   in  divine 


(     61     ) 

worfhip  before  his  time)  was  confined  to  the  temple,  which 
was  the  great  theatre  of  the  ceremonial  worfhip.  The  following 
words  in  the  twenty  ninth  chapter  of  fecond  Chronicles,  repre- 
sent it  as  a  circumitance  that  attended  the  offering  of  facrifices  : 
And  the  Levitcs  flood  with  the  inflruments  of  David,  and  the 
frit fls  with  the  trumpets.  And  Hezekiah  commanded  to  offer  the 
burnt  offering  upon  the  altar  ;  and  when  the  burnt  offering  began 
the /bug  of  the  Lord  began  with  the  trumpets  and  with  the  injiru- 
meats  ordained  by  David  king  of  IfracL  And  ail  the  congrega- 
tion wirjh  pped,  end  the  fingers  fang,  and  the  trumpets  founded  i 
and  alt  this  continued  until  the  burnt  offering  was  fiuifhed. 

Plato  calls  instrumental  mnfic  an  unmeaning  thing.  It  has 
indeed  no  meaning,  but  what  is  annexed  to  it  by  fancy,  or  by 
institution-  As  to  fancy,  inftead  of  indulging  it  in  the  exer- 
cifes  of  religion,  it  is  a  very  great  part  of  the  bufinefs  of  thofe 
who  aim  at  worfhip  ping  God  in  fpirit,  rejoicing  in  Chrilt  JeSus, 
to  curb  and  reftrain  it,  to  watch  and  pray  againft  it  :  and 
therefore,  fuch  worfhippers  will  guard  againft  a  fanciful  annex- 
ing of  religious  and  devout  ideas  to  inftrnmental  mufic,  as  in- 
cluding both  enthafiafm  and  luperftition  in  it :  Enthafiafm,  as  it 
implies  the  undue  influence  of  imagination  in  our  wor/hip;  fu? 
perdition,  as  we  have  no  divine  warrant  for  connecting  fuch 
religious  ideas  with  fuch  particular  founds  of  an  organ,  harpfi- 
chord,  or  any  other  mufical  inftrnment.  It  is  allowed,  how- 
ever, that  a  meaning  may  be  annexed  to  instrumental  mufic 
by  inftitution.  Thus  it  is  by  institution  that  one  fort  of  inttru- 
mental  mufic  becomes  a  fignal  to  prepare  for  battle;  another 
fort  of  it  a  fignal  to  retreat.  Thus  the  cymbal?,  pfaheries,  and 
harps,  the  incenfe,  the  lamps,  and  many  other  things  in  the 
temple,  were  in  themftlves  without  meaning  ;  but,  by  God's 
appointment,  they  became  Significant  types  or  Shadows  of  good 
thing*  to  come.  The  instrumental  mulic,  attending  the  burnt 
offerings  of  the  temple,  Signified  the  joy  and  triumph  which  a- 
rife  to  believers  from  the  Sacrifice  of  our  Lord  Jefus  Chrift. 
Thin,  in  the  Revelation  of  John,  (a  book  full  of  allufiens  to  the 
nfagesof  the  ceremonial  law)  the  Standing  of  believers  with 
everiaSting  joy  upon  the  foundation  of  the  Redeemers  righte- 
oufneSs,  is  reprefented  by  their  flan  Jing  upon  the  fea  oj  glafs 
nangled  with  fire,  having  the  harps  of  God,"*  The  practice  wf 
*  ilev.  xv.  a. 


(    62     ) 

instrumental  mufic,  declared,  (as  every  other  part  of  ceremoni- 
al" worfhip  did)  that  Chrift  was  not  yet  coine  ;  and  therefore 
muft  now  be  utterly  unwarrantable  :  This  is  to  Judaize  in- 
deed. Befides,  inftrumental  mufic  is  inconfiftent  with  the  fim- 
plicity  of  New  Teltament  worfhip  ;  which  allows  us  to  admit 
no  other  forms  of  worfhip,  than  i'uch  as  are  enjoined  in  the 
moral  law,  which  is  the  lame  under  both  Teftaments,  together 
with  baptifm  and  the  Lord's  iupper,  and  the  change  of  the  day 
for  obferving  the  moral  duty  of  a  fabbath  to  the  Lord  :  Tliefe 
three  are  appointed  m  the  New  Teltament.  The  principle 
upon  which  one  human  invention,  or  the  practice  of  one  Old 
Teltament  ceremony  is  admitted  into  the  worfhip  of  God,  will 
plead  as  Itrongly  for  the  admiffion  of  a  hundred.  Protectant 
churches  are  the  more  inexcufable  in  retaining  this  corruption, 
as  they  have  not  the  pretence  of  antiquity  for  it,  which  is  the 
common  plea  for  many  other  corruptions  ;  for  it  has  not  been 
pretended  that  inftrumental  mufic  was  ufed  in  the  church  bs- 
fore  the  feventh  century.* 

Secondly,  Another  thing  in  the  worfhip  of  the  church  of 
England,  and  efpecially  in  their'cathedrals,  which  the  Puritans 
tefbfied  againft,  was,  that  the  finging  of  the  divine  praifes,  in 
theie  churches,  is  reirricted  to  fd  many  perfons  appointed  to 
that  bufinefs  ;  others  hardly  ever  joining  in  the  exercife,  as  not 

*  Some  fay,  that  Pope  Vitalicn  introduced  the  organ  about  the  year 
606:  Others,  that  it  was  not  introduced  till  the  year  8ao,  in  the  reign  of 
Lewis  the  Debonnair.  But  Cajetanus,  a  writer  of  the  Popifh  communion, 
owns  that  organs  were  not  ufed  in  the  worfhip  of  the  church,  even  in  the 
time  of  Thomas  Aquinas,  that  is,  in  the  13th  century.  And  Cajetanus's 
opinion  is  fupported  by  thefe  words  of  Thomas  :  "  The  church,"  fays  he, 
'•  does  not  employ  muiical  inftruments,  fuch  as  harps,  and  pfalteries  in  the 
divine  praifes,  lead  fhe  fhould  feem  to  judaize."  A  paffage  in  a  treatife 
by  Zepperus,  concerning  the  Mofaic  law,  intimates,  that  organs  are  retained 
in  fome  of  the  reformed  churches;  "  Wnere/'  fays  he,  "  after  all  the 
parts  of  divine  worfhip  are  ended,  and  the  congregation  difmiffed,  then 
the  mufic  of  the  organs  is  ftruck  up.  This  is  allowed  for  a  political  end, 
namely,  for  the  fake  of  thofe  who  defire  to  he  intertained  with  inftrumen- 
tal mufic."  De  Lege  Mofaica,  Lib.  4.  Cap.  9.  The  fame  author 
maintains,  that  the  inftrumental  mufic  which  the  Jews  ufed  in  the  worfhip 
of  God,  belonged  to  the  ceremonial  law,  and  is  now  abolifhed.  Calvin 
thinks  that  mufical  inftruments  are  no  more  fit  to  be  ufed  in  the  worfhip 
of  the  Chriftian  church,  than  inccufe,  lamps,  and  other  fhadows  of  the  law 
of  Mules. 


(     63     ) 

being  required  by  the  rules  of  their  cathedral  worfliip  :  though 
the  fcripture  always  vepi  eients  finging  praijes  to  Cod,  hy\<\ /peak- 
ing to  thjmfelves  in  Pfalms,  hymns,  and  fplritual  Pongs,  as  the 
common  duty  and  exercife  of  church-members.  The  lingers, 
whom  David  was  directed,  (no  doubt,  by  the  l».]y  Spirit)  to  ap- 
point, were  Levites,  and  their  office  related  to  the  infta  umental 
and  peculiar  mufic  of  the  temple,  and  was  undoubtedly  ceremo- 
nial. With  refpecl  to  the  Pfahmjla,  or  lingers  of  the  New  Telta- 
ment  church,  as  they  are  not  mentioned  in  fcripture,  fo  they 
were  never  heard  of  in  the  Chriftian  church,  till  about  the  be- 
ginning of  the  fourth  century.  For,  from  the  apoftolic  age 
till  then,  finging  was  a  part  cf  divine  worfliip,  in  which  the 
whole  body  of  the  church  always  joined  together  :  no  fuch  re- 
finement in  finging  being  then  arfectcd,  as  rendered  it  imprac- 
ticable for  pcrfons  unfkilled  in  mufic  as  an  art. 

Thirdly,  The  Puritans  and  Preibyterians  confidered  the 
manner  of  finging  in  the  cathedrals  and  other  churches  of 
England,  as  inconfiften-t  with  the  fimplicity  of  New  Teftament 
worfhip,  in  the  following  refpect  :  In  thefe  churches  various 
parts  of  mufic,  fuch  as,  bap,  tenor,  treble ,  and  counter ,  were 
performed  together  ;  fo  many  finging  one  part,  fo  many  ano- 
ther. This  formed  what  is  called  a  Symphony.  Their  finging 
was  alfo  alternate  or  refponfive  ;  in  regard  that  fo  much  of  the 
matter  would  be  fung  by  the' whole  band  of  fingers;  and  fo 
much  of  it  by  a  part  only :  and  fometimes  the  matter  would 
be  divided  amongft  them,  fo  many  iinging  one  ftanza,  fo  ma- 
ny another  ;  fometimes  vocal  mufic  was  ufed  ilone,  fometimes 
it  was  accompanied  by  the  admired  notes  of  the  organ.  Thefe 
fantaflic  manoeuvres  our  fober  anceitors  allowed  might  do  ve- 
ry well  for  worldly  amufements,  or  to  divert  children  ;  but 
were  quite  alien  from  the  fimplicity  and  gravity  of  the  New 
Teftament  worfliip.  Nor  could  the  antiquity  of  this  praclice 
be  pleaded  in  its  favour.  For  though  we  ihould  allow  that 
fome  alternate  finging  had  crept  into  the  worfliip  of  the  church 
as  early  as  the  fourth  or  fifth  century ;  yet  there  f  eems  to  have 
been  little  ufe  of  mufic  as  an  art,  in  divine  worfhip,  or  at  lead 
no  fyftem  like  that  which  is  now  called  Harmony  or  Symphony, 
till  after  the  feventh  century.*     Whenfoever  it  was   introduc- 

*  It  was  about  the  year  of  our  Lord  735,  that  Pope  Gregory  the  fifth, 
iatroduced  what  was  the-n  called,  by  way  of  distinction,  Cuntus  Mupcalh, 


(     64     ) 

ed,  it  is  a  manifefl:  departure  from  the  fimplicity  of  New 
Teftament  worlhip  ;  and  of  dangerous  tendency  :  for  hereby 
the  manner  of  ringing  becomes  the  principal  object  ;  the  mat- 
ter is  little  attended  to.  One  mould  think  that  perlbns  would 
not  be  very  form  of  this  mode  of  Tinging,  if  they  were  exerci- 
led  like  Bernard,  who,  in  his  meditations,  challenges  himfelf, 
after  public  worihip,  for  having  had  more  delight  in  the  modu- 
lation of  the  voice,  than  real  compunction  of  h: art  :  or  like  Augal- 
tiue,  who  lays  in  his  confeflions,  When  I  kippeu  td  he  more 
moved  with  the  mufic,  than  with  the  matter  Jung,  J  coujefs  that 
1  fin  mojl  grievoujly  ;  and  in  that  cafe  1  would  ch oof e  rather  not 
to  hear  any  Iinging.  Indeed,  according  to  the  mode  of  Iinging 
we  now  fpeak  of,  fo  many  are  the  divifions,  repetitions,  and 
paui.es  ;  and  fuch  is  the  attention  given  to  the  different  parts, 
that,  iniiead  of  the  manner  being  lb  ordered  that  the  matter 
fung  may  be  chiefly  regarded,,  and  that  all  may  join  in  the  ex- 
ercil'e  of  praife,  the  mufical  abilities  of  a  part  of  the  congre- 
gation are  displayed  for  an  entertainment  to  thofe  who  do  not 
chooie  to  fing.  Thus,  one  part  of  the  aflembly  is  kept  from 
prailing  God  by  liitening  to  the  voices  of  the  other  ;  while 
thele  are  no  lei's  diverted  from  that  duly  by  attention  to  muli- 
cal  rules,  and  an  anxiety  to  merit  the  approbation  of  thofe 
who  hear  them. 

It  is  but  a  poor  apology  for  this  mode  of  finging,  that  it 
may  allure  ilrangers  to  attend  on  the  ordinances  ot  religion. 
For  it  is  by  no  means  a  proper  way  of  proving  the  warranta- 
blenefsof  any  practice,  to  alledge  that  it  has  fome  external  ad- 
vantages attending  it  :  for  there  are  few  corruptions  in  princi- 

fmging  acccording  to  the  art  of  mufic  ;  that  Is,  when  a  choir  of  boys  fung 
an  air  or  tune  with  four  different  modulations  of  the  voice  at  the  fan^c 
time;  thus  forming  a  Symphony;  which,  lays  Danseus,  in  his  li'agoge, 
part  4th.  is  nothing  elfe  out  a  corruption  of  ecclefiaftical  finging;  having 
nothing  of  piety  in  it,  hut  only  calculated  to  pleale  the  ear.  It  is  true, 
a  kind  of  alurnate  or  rei'ponftvc  way  of  iinging  fee  ma  to  have  been  in  life 
in  the  time  of  oocratcs,  the  ecclthaftical  hiftorian,  that  is,  in  the  fifth  cen- 
tury. He  tells  a  ftory,  in  the  eight  chapter  of  his  fixth  book,  of  Ignatius 
having  introduced  this  kind  of  finging  into  th^  worfhip  of  the  church  at 
Antioch,  in  conference  of  his  having  l'een  a  vifion  of  angels  who  lung 
the  praifes  of  the  holy  Trinity  in  this  manner  :  a  very  grois  fable  indeed. 
TheoJoret,  a  hiftorian  of  the  fame  century,  afcribes  the  introduction  of 
this  cuftom  to  lTiavian  and  Diodorus,  who  ktm  to  have  been  contempwry 
with  him. 


(     6s     ) 

Befoie=?, 


ple.or  gra&ice.  but  may  be  defended  in  this  waf.  Bcitf< 
a  perfon  have  no  other  motive  to  attend  public  ordinances 
to  be  entertained  by  good  Tinging ;   if  be  be  one  ct  tho!e 

Who,  when  convenient,   to  the  church  repair, 

Not  for  the  doctrine,  but  the  mufic  there  : 
it  is  no  way  probable,  that  he  will  give  much  attention  to  any 
thing  except  what  was  his  principal  object.  Preacher?*  toe, 
will  be  led  to  fhorteri  their  iermon*,  in  order  tint  there  may 
be  the  more  tinging  for  the  fake  of"  iirangers  ;  to  whom  t!  ,* 
preaching  of  the  everlaftinggofpe!,  i=,  it  feem«,  no  entei ;tainmet*c 
or  indncement  to  continue  their  attendar.ee.  We  are,  to  b  ; 
furc,  too  much  enlightned  in  the  prefent  age,  to  be  taoght  by 
one  of  the  old  Popilh  fchoolmen  ;  yet,  it  is  hoped,  a  feutenco 
of  Thomas  Aquinas  may  be  repeated  without  ojfence.  Dec- 
trine,  fays  he,  and  preaching  are  much  VtVtt  itbbU  means  of  ex- 
citing men  to  devotion,  than  J'nging. 
■ 

Fourthly.  The  Puritans  and  Prefoyterians  alfo  complain- 
ed, that  in  the  cathedrals  and  other  churches  of  England,  thty 
fimz  pl*fTe  let  to  an  artificial  and  complex  kind  of  mujic  ;  in 
the  unging  of  which  none  could  pollibly  join  but  fuch  as  weie 
acquainted  with  mulic  as  an  art.  The  palfages  thus  tel  ro  mbiic 
were  called  Anthems*  The  words  of  fbme  of thcie  anthem",  it 
was  alio  alledged,  were  improper  for  being  fang,  fuch  as,  thu« 
Creed,  and  the  verfes  taken  from  the  eleventh  chapter  of  the 
gofpel  of  John,  from  the  nineteenth  of  Job,  and  from  the  j'ixlh 
of  the  firit  epiftle  to  Timothy.  The  non-conformift*,  of  whom 
we  now  fpeak,  infilled  that  the  church  of  England,  like  the 
other  reformed  churches,  fhould  ufe  a  verfe  trauflation  of  the 
Pfalms,  in  Tinging  which,  a  fevv  plain  tunes  would  be  all  the 
mufic  necelfary  for  public  worlhip. 

Fiithly.  The  Prefbyteriaus  alfo  teftified  againft  the  Ting- 
ing of  human  compolures  in  public  wchYip.     Tney  complained, 

*  How  much  more  regard  is  paid  to  the  mufic  than  to  the  words  of 
fuch  Anthems,  is  well  known.  "  In  the  union  of  Poetry  and  Mufic," 
fays  Dr.  Gregory  in  his  Comparative  View,  ** ;  the  Mufic  fhould  lit  i'ubicr- 
vient  to  the  Poetry  : — 'the  very  reverfe  is  the  common  practice;  the  Pue- 
try  is  ever  made  fuhfervicnt  to  the  Mufic.  Handel  made  thole  \\h*>  cukt- 
pofed  the  words  of  his  Oratorios,  alter  and  t'raufpofe  than,  as  he  th 
belt  fuitcd  his  Mufic." 


(    66     ) 

that,  in  many  of  the  churches  of  England,  the  hymn,  entitled, 
Tc  Dcinn,  was  oftner  fang,  than  any  of  the  infpired  fongs.* 

Such  was  the  Teftimony  of  our  faithful  predeceflfors  againft 
the  corruptions  of  the  ordinance  of  iinging  that  had  taken 
place  in  the  church  of  England  \\  a  teftimony  which  they  held 
at  the  peril  of  all  that  was  dear  to  them  in  a  world.  How  in- 
ex.cuieable  will  we  be,  if,  in  compliance  with  the  prevailing 
humour  of  the  day,  we  neglect  to  hold  faft  the  lame  tcftimon  y  : 
efpecially,  conlidering,  that  our  forefathers  bound  themfelves, 
and  us  their  pofterity,  by  a  folemn  oath  and  covenant,;}:  to 
hoid  t'dH  every  part  of  l'criptural  reformation  which  they  had 
attained  i  Shall  we  again  admit  any  of  thefe  abominations 
which  the  Lord's  people  were  led,  through  his  good  hand  upon 
them,  to  purge  out  i 

*  The  holy  fathers,  Ambrofe  and  Augufhinc,  if  we  may  believe  Cardi- 
nal Bellarmine,  compoled  this  hymn  by  divine  infpiration,  and  lung  it  al- 
ternately at  the  baptifm  of  Auguftine,  to  the  aihmilhment  of  the  whole 
congregation  that  wituelTtd  it :  a  ltory  proper  enough,  to  be  lure,  for  thole 

that  are  given  up  tojfrong  delujions  to  believe  lies. 

■\  We  refer  the  reader  for  further  fatisfaetion,  as  to  the  foregoing  par- 
ticulars, to  Mr.  Calderwood's  Altare  Datnafccn*my  and  other  vindication* 
of  the   Non-conformiils. 

\  That  we  may  be  under  an  additional  obligation  to  endeavour  to  pre- 
ferv:.  the  purity  of  God's  ordinances,  by  an  oath  or  covenant  entered  into 
for  that  purpofe.is  the  do&rine  of  the  Wellminlter  Confeflion  concerning 
■vows  :  Chap.  xxii.  feci.  vi.  where  a  vow  is  declared  to  be  that  whereby 
we  more  JlriZlly  bind  our/elves  to  nectjfury  duties,  or  to  ether  things  fo  far  and  fc 
long  as  they  may  f.tly  conduce  hereunto.  Thus,  as  Mr.  Durham  obferves  on 
the  third  command,  "  though  our  engagement  to  moral  duties  cannot 
make  the  obligation  of  God^s  command  greater,  yet  we  thereby  join  out 
approbation  and  content  to  that,  whereby,  as  by  a  pofitive  fuper-added 
voluntary  confent,  wg  bind  ourfclves  ;  fo  that,  in  fome  refpeel,  we  have 
two  bonds  (the  law  and  our  oath  both)  for  one  : — the  latter  makes  the 
former  have  a  more  deep  imprefiion  upon  us."  But  fome  fay,  What  have 
we  in  this  land  to  do  with  the  covenant  engagements  that  were  entered 
into  in  Britain  ?  Anfvver,  Thole  American  churches,  which  aonlift,  ei- 
ther wholly  or  chiefly,  of  perfons  who,  themfelws  or  their  forefathers 
have  been  members  of  the  the  Britifh  churches,  after  thefe  churches  hac 
entered  into  the  lolcmn  covenant  engagements  in  queltion,  cannot  be  fre< 
from  the  obligation  of  them  :  for  with  refpect  to  contracts  or  engage- 
'  m'ents  of  a  public  nature,  fuch  as  thefe  undoubtedly  were,  (the  matte,  o 
them  alfo  being  no  other  than  moral  dutj)  if  the  majority  of  any  churcl 


(     *7     ) 

But  it  is  not  enough  that  we  avoid  thefe  corruptions  in  the. 
external  part  of  this  ordinance  :  it  nearly  concerns  us,  while 
we  have  the  Lord's  fong  m  our  mouths,  that  we  be,  at  the 
lame  time,  making  melody  to  him  with  our  hearts.  It  is  par- 
ticularly neceiTiry  that  v;  e  have  and  exercife  a  f;)iritual  un- 
derftanding  in  this  part  of  divine  worlhip  :  for  it  is  written  in 
the  forty  ieventh  Pfalm,  Sing  ye  praifis  ivtth  undemanding. 
It  is  but  mocking;  of  God,  to  have  his  words  in  our  mouth, 
while  we  do  not  know  or  contider  the  meaning  of  them.  Peo- 
ple fhould  not  neglect  to  bring  their  Bibles  to  the  -place  of  wor- 
ihip  ;   and,    in  the  time  of  hnging,  it  is  proper,  that,  intttad 

be  confeffedly  under  the  obligation  of  them,  that  church  it/elf  cannot, 
confidently  w;th  the  common  law  of  human  focietv,  be  denied  to  be  under 
the  lame  obligation  :  For  if  this  be  denied,  it  muft  be  for  one  or  other  of 
the  following  reafons;  either  I.  Bccavd'e  it  was  unlawful  to  enter  into 
thefe  engagements  at  all ;  or  2-  Becaufe  they  were  binding  upon  that  ge- 
neration only  that  entered  into  them,  and  not  upon  poOerity  ;  or  3.  Be- 
caufe, though  the  prefent  generation  in  Britain  and  Ireland  be  under  the 
obligation  of  them,  yet  the  Engliih  or  Irifh  who  are  fettled  in  America, 
are  heed  from  that  obligation  by  croffing  the  Atlantic  Ocean  ;  or,  4.  Be- 
caufe, though  it  be  allowed  that  the  majority  of  any  church  are  under  the 
obligation  of  thefe  engagements,  yet  the  church  itfelf  is  free  from  it. 
But  all  thefe  reafons  arc  abi'urd  and  unfcriptural.  The  firffc  is  contrary  to 
the  doctrine  of  the  above  mentioned  chapter  of  our  Confeflion  of  Faith, 
.founded  on  the  precepts,  promiies,  and  examples  of  the  Lord's  word,  with 
re f peel  to  vowing  and  ("wearing  to  the  Lord  our  God  :  See  Pfalm  lxxvi.  11. 
Ifai.  xix.  18,  21.  Ezra  x.  Nehem.  x.  The  fecond  is  contrary  to  the  gene- 
ral fenfe  of  mankind,  for  when,  in  any  other  cafe,  was  the  poller  ty  of 
thofc  who,  as  a  fociety  entered  into  an  oath,  (the  matter  of  which  is  law- 
ful and  neceffary,  having  a  manifeft  refpec!  to  pollerity)  denied  to  be  un- 
.der  the  obligation  of  fuch  an  oath?  It  was  by  no  means  a  peculiarity  of 
the  people  of  Ifracl,  but  what  was  agreeable  to  the  common  nature  of  hu- 
man focieties,  that  the  covenant  which  they  entered  into  at  Sinai,  is  all 
along  under  the  Old  Teftament,  confidered  as  obligatory  upon  them. 
.The  abfurdity  of  the  third  reafon  mull  neceffarily  flrike  every  one,  who 
refleds,  that  the  great  God,  the  party  iworn  to  in  thefe  engagements,  and 
the  duty  (to  which  they  bind  us)  of  holding  faft  whatever  icriptural  re- 
formation has  been  attained,  are  the  fame  all  over  the  world.  As  to  the 
fourth,  it  is  contrary  to  the  common  order  of  human  fociety  :  nay,  it  is 
hardly  conceiveable  how  the  majority  of  individuals  that  compofe  a 
church,  fhould  be  unc)er  a  folemn  covenant  engagement  to  public  refor- 
mation, and  yet  the  church  -i  tie  If  not  under  it/  Thus,  a  profeffi  ng  peo- 
ple, in  the  circumltame  we  have  fpecified,  cannot  deny,  that  they  are 
*  under  the  obligation  of  thofe  folemn  covenant  engagements,  without 
great  abfurdity,  and  treachery  towards  God. 


(  w  ) 

/.'.l;  on  i'i- con  negation,  they  fhouhl   keep  their  eye  or 
series  that,  are  fang,  that   they  may  the  better  have   th< 
•.  fe  of  tliern.* 

I:;  the  next  place,  we  are  to  fing  in  the  excreife  of  faith 
The  {criptrtre-fuugs  abound  with  expi  tflzons  of  an  appfopri 
.   ing  faith:  as,  iruhe  beginning  of  the  eighteenth  l-'fal.n.   1  wit 

?i"  &%  °  Lord  >,n  jiraigih  :   The  lord  h  ?vj  rock  and  7ny  for 

*  When  people  attend  on  public  ordinances,  they  ought,  by  no  means 
t  j  fceglecl  t,;  bring  their  foibles  along  with  them  :  I.  It  is  neccflury  to  Ravi 
I  teir  Bibles,  as  when  the  P folia  k  read  before  finging,  it  is  proper  for  th< 

jurci-  to  loo!;  to  the  paJ&ge  propefed  to  be  fung  in  the  prole  tranflatioi 
i  r  the  better  underftanding  of  it.  i.  in  what  is  commonly  called  a  Leo 
t  ire,  t.'ie speaker,  having  r^adfo  many  vcrfes  of  i'cripture,  endeavours  t< 
i;c\v  firft  the  defiga  of  the  whole;  next,  the  connexion  that  the  vtrfei 
:  ad  h.ivj  with  one  another;  and,  thirdly,  to  point  out  the  force  and  pro- 
]  i-ty  of  th3  words  2nd  phrafes  ufedby  the  Holy  Sphit  :  and,  fourthly,  ti 
i,)ccii'y  fotneof  the  principal  dcelrines  or  practical  directions  plainly  in- 
4  laded  pr  implied  in  the  v.o;ds..  This exercife,  though  the  heft  calculate* 
L,r  edification,  is  become  the  mofl  difregarded  part  of  cur  public  miniftra- 
1  hni.  '1  he  preachers  may,  perhaps,  be  in  f..ult  as  well  as  the  hearers  : 
J. ill  cue  thing  is  evident  from  the  very  nature  of  this  kind  of  difcourie 
fhat,  not  being  addreffed  to  the  affections,  but  to  the  judgment,  it  mwl 
i  e  un]irofitahl«i  to  carelcfs  and  inattentive  hearers.  Indeed -the  things  fpo- 
1  en  of  are  inch  as  ought  always  to  intereft  our  affections  in  the  highefl  dc- 
3  ree  :  but  what  is  here  faid  refpecls  the  form  of  dilcourfe.  Now,  there 
1  no  probability  at  all  that  a  hearer  will  give  any  proper  attention,  who 
\  ill  riot  take  the  pains  to  uCc  fo  natural  and  obvious  a  mean  of  fixing  it 
:  s  that  of  bringing  his  Bible  to  the  place  of  worfhip,  of  keeping  his  eye 
c  11  the  verfes  whilfi  the  minifler  reads  them,  and  points  out  the  connexios 
1  .id  the  drift  ol   them  ;  and  alfo  on  the  words  and  phrafes  whilfl  he    is 

<  udeavouring  to  ihew  the  f>rce  and  propriety  of  them,  and  to  deduce 
practical  obfervations  from  them.  3  Each  particular  even  of  a  populai 
3  rmon  is,  or  ought  to  be,  confirmed  by  one  or  two  pertinent  texts.  Now 
if  any  of  thefe  texts  be  either  read  by  the.fpeaker,  or  be  fuch  as  the  hear- 

<  r  is  unacquainted  with,  it  mufl  be  of  great  ufe  to  have  his  Bd).e  that  he 
may  feelt  them  out  and  mark  them  immediately.  When  the  palfa^es  are 
marked,  and  the  hearer  reviews  them  afterward,  they  will  help  him  tore- 
«-dlec~t  the  particular  ohfervations  which  they  were  brought  to  confirm, 
How  can  a  perfon  that  h  concerned  to  profit  by  the  word,  neglecl  [o  ob- 
vious a  help  to  the  remembrance  of  it  ?  4.  People  in  the  country  live  ge- 
nerally at  a  confidcrable  dillancc  from  their  churches,  in  which  cafe  it  is 
>  ecefi'ary  that  they  bring  their  Bibles  along  with  them,  that  they  may  bfi 
t  icm  in  the  intervals  of  public  worfhip  :  They  fliould  then  be  reviewing 
tie  paffage  of  ftripture  they  have  been  hearing  explained  ;  and  praying 
over  it ;  or  if  they  convcrfe  with  one  another,  the  Bible  fhould  furnifl; 


(  (")  ) 

trc/Sf  and  my  deliverer,  my  God,  my  flrength,  in  lahbin  7  ivi{t 
irujtj  my  buckler,  and  the  horn  of  my  fahation,  my  high  ftf&er* 
And  in  another  place,  In  God  is  my  falva'.ion  and  my  glory1  :  ths 
rock  of  my  flrenglkjny  refugs  is  in  God.  In  firiging  Inch  paffa- 
ges,  we  iliould  be  deeply  concerned  to  obtain  like  precious  faith. 
The  exercile  of  the  faints,  reprefented  in  the  Plalms,  teach- 
eth  us  to  know  the  various  workings  of  our  unb'.lief,  and  how 
to  maintain  a  confticl  with  it.  The  word  that  we  ling  is  to  be 
received,  not  as  the  word  of  men,  but  as  it  is,  in  truth,  the 
word  of  God,  which  worketh  effectually  in  us.  And  as  we 
have  no  gracious  accefs  to,  nor  acceptance  with  God,  but  in 
our  Lord  Jefus  Chrift  ;  fo  we  are  particularly  to  remember 
that  our  facrifices  of  praife  are  acceptable  to  God  only  by  Jefus 
Chrift:  nor  are  we  ever  to  think  that  we  apprehend  the  i'ehfe 
"  which  the  fcripture  fongs  were  originally  intended  to  con- 
vey," wnlefs  we  have  a  fpiritua]  clifcernment  of  them,  as  fuli  of 
Chrift,  full  of  his  glory  and  fuitablenefs  to  our  cafe.  Further, 
confidering  the  difficult y  of  this  duty,  and  the  peculiar  bads- 
wardnefsof  our  hearts  to  the  exereiie  of  praife,  confidering  she 
deadnefs  of  our  affections,  what  other  courfe  fhould  we  take, 
when  the  Lord  calls  us  to  ling  his  praife,  than  that  of  effayirig 
to  look  by  faith  to  our  Lotd  Jefus  Chrift,  the  repofttory  of  ail 
the  good  of  the  new  covenant,  that  his  grace  and  bpirit  rnav 
animate  and  encourage  us  to  it,  and  grant  us  a  God-glorifying 
and  heart-enlarging  exercile  in  u  I  And  according  to  our  faith, 
fo  will  our  performance  of  this  duty  be.  Let  us  look  to  him 
for  prefent  lbpplies  of  grace  according  to  the  prefent  calls,  ta» 
duty. 

Further,  it  is  neeeiTary  that  our  Ringing  be  attended  -vith 

the  exercile  of  gracious  affect-ions.     Singing  is'  a   natural   and 

proper  expreffion  of  our  affections  ;  and  as  the  ringing  ot  PQi1m» 

k  the  ordinance  of  God^  fo  we  are  to  look  to  him  that  it  may  be 

G   2 

them  with  the  fubje&s  of  their  convtrfation  :  or  if  they  'rpp'afc-  of  provi- 
dential difpenfutions,  it  fiiould  be  in  the  way  of  comparing  rhtm  with 
icripture.  It  is,  in  a  manner,  the  whole  bufinefs  of  mir.ifters  jnft  to  point 
out  to  their  people  fuch  dodtrin^s,  reproofs,  or  inllrudioos  of  the  Bible  as- 
are  fai  table  to  their  cafe  ;  other  than  they  find  written  there  they  have  no 
eommrfiion  to  deliver.  So  that  they  mujl  be  conhtnuUy  refcrrkiv  to  it  ; 
»ud  how  can  perfons  be  duly  taking  bud  what  tfty  ll-a'r,  who  ncg)e<9t  to> 
bru;^  their  bilks  along  with  them  by  which  they  arc  V:  ^oge  of  it? 


(     70     ) 


„ 


an  efTecluil  mean  of  promoting  the  exercife  of  thofe  graciot: 
;>!Firelions  in  our  fouls,  of  which  it  is  fo  proper  an  expreflion. 
For  it  mnft  argue  a  m>)ft  flnpid  infen'ibility  to  fmg  the  lively 
reprefentations,  we  have  in  the  l'falms,  of  God's  glorious  excel- 
lencies, without  the  greateit  reverence  and  aftonimmenr,  with- 
out b-ing  concerned  to  attain  a  fuperlative  love  of  him  who  is 
the  object  of  our  praife  ;  or  to  fing  of  the  guilt  and  pollution  of 
opr  fi  i  without  a  heart-felt  grief  and  hatred  of  it ;  or  to  fing  of 
the  eternal  falvation  of  his  people  through  a  Redeemer,  includ- 
ing their  various  temporal  deliverances,  without  gratitude  and 
j  >y  ;  or  to  fing  of  the  judgments  that  he  executes  upon  the 
wicked,  without  fear  and  trembling.* 

I  r  ie,  moreover,  to  be  obferved  here,  that  we  are  by  no  means 
to  ground  our  expectation  of  fpiritual  profit  to  our  fouls,  upon 
*ny  natural  connexion  that  may  appear  to  be  between  any  out- 
v/ard  exercife  and  the  emotions  or  paflions  of  our  minds:  be- 
t  iufe  the  connexion  between  any  outward  exercife  and  the 
goo4  of  our  fouls  U  purely  fupernatural,  depending  upon  the 
appointment  and  blefting  of  Chrifl,  and  the  working  of  his  Spi- 
rit ;  according  to  thefe  words  of  our  Saviour,  The  Spirit  is  that 
u*!j;ch  q'tickuieth,  th:  fujh  profit eth  nothing.  The  words  which  I 
Jpl&k  unto  you,  thy  are  fpirit  and  they  are  life.  It  is  true,  the 
wifdjm  and  g  >odnefs  of  GoJ  is  conspicuous  in  pitching  upon 
thefe  outward  exercifes  for  the  purpoies  of  religion  which  are 
j;r>ft  becoming,  eafy,  and  natural  to  iu:  fo  much  iof  indeed,  as 
» •>  intimate  fufhViently  to  us,  that  we  ought,  by   no  mean3,   to 

•  ))fider  the  difficulty,  the  excellency,  or  the  power  of  religion 
n;  lying  in  fuch  outward  things  Bodily  exercife,  lays  the  apof- 
i  !e,  prjfi.  cth  little  ;  but  godunefs  is  profitable  unto  all  things.  Un- 
<!ri  b,.idy  exerc'fie  are  comprehended  all  the  outward  exercifes 
that  we  ufe  in  the  duties  ol  religion,  whether  thofe  of  voice, 
«:,elture,  or  any  other,  coafulered  with  refpeel  to  their  natural 

*  ffj.ft  or  tendency.  In  this  view,  they  are  oppofed  to  godlinels; 
;uij  with  kk  fninunl  profit-  Bit  when  thefe.  exercifes  proceed 
i.on  a  reg  ird  to  G.kI's  authority  in  the  appointment  of  them, 
;.  id  art  attended  with  a  believing  eL*pendeuee  on  hi>  grace  and 
Sptrir  according  to  his  pro.niic,  then  they  truly   belong  to  that 

*  Yfyi  r^fcr  the  reader  for  a  fuller  account  of  the  manner  of  finding,  to 
.".  I  -  M  irfluil's  fcrnion  <>n  <l  the  j^ro^ricty  of  fiugingMu  IC'.fco  J  DuviJ, 
'..  L'.i^ia.   \v !•»:(}■'.■:;•• ;'  ,rart!  r.  a'r*v  ilx  i)i  i'hvf."u.     - 


(     7i      ) 

gaJlinefs  which  is  profitable  to  all  things.  Their  profirablenefc,  in 
this  view,  arifes  not  from  any  natural  virtue  or  tendency  in 
thefe  exercifes  themfelves,  but  only  from  the  Lord's  inftitution, 
and  bleffing,  and  the  effectual  working  of  his  Spirit.  We  are  to 
be  diligent  in  the  ufe  of  means  and  ordinances  ;  but  to  ex- 
pect any  deliverance  to  our  fouls  from  the  natural  virtue  or  ten- 
dency of  any  outward  exercifes  we  may  ufe  in  obierving  them, 
is  to  deceive  ourfelves;  nay,  it  is  highly  provoking  to  God,  be- 
caufe  hereby  we  make  idols  of  them,  and  put  them  in  the  place 
of  his  grace  and  Spirit.  The  ground,  therefore,  upon  which  we 
are  to  look  for  fpiritual  profit  by  finging  Pfalms,  is  by  no  means 
the  natural  power  and  influence  of  the  art  of  mufic;  but  folely 
the  Lord's  appointment,  and  the  promife  of  his  Spirit  to  make 
his  ordinances  effectual  to  our  falvaiion.  As  much  mufic  as  pre- 
ferves  outward  decency  and  order,  is  all  that  the  inftitution  of 
Chrill  requires  in  order  to  the  edification  of  our  fouls:  and  no 
farther  fpiritual  benefit  is  to  be  expected  from  a  higher  degree 
of  artificial  melody.  We  may  as  well  place  religion  in  holy- 
days,  in  pictures,  in  beads,  as  in  certain  mulical  arrangements. 

We  (hall  now  conclude  with  a  few  reflections. 

I.  We  fhould  be  efpecially  thankful  for,  and  ftudious  to  pre- 
ferve,  in  purity,  the  ordinances  that  the  Lord  hath  appointed 
in  his  word,  thefe  being  the  only  outward  means  which  he  will 
biels  and  make  effectual  for  the  beginning  and  carrying  on  of  a 
work  of  fanctification  in  our  fouls.  While  corruptions  of  thefe 
ordinances  prevail,  it  is  neceffary,  th-t  fuchasdefire  to  be  found 
faithful  to  the  Lord  Chrift,  to  the  prefent  and  following  genera- 
tions, unite  in  bearing  a  public  and  particular  teftimony  againil 
fuch  corruptions  :  The  church  mentions  the  Lord's  granting  his 
people  the  banner  of  fuch  a  teftimony  as  great  matter  of  tlntnk- 
iulaefs  amidtl  all  the  lad  things  {he  had  to  lament.  Thou  baft* 
grj.n  a  banner  to  them  that  fear  thse  :  that  it  may  be  difplayed  be* 
cau/e  of  the  truth.  Woe  to  that  people  from  whom  this  banner, 
after  fo.ne  dil'play  of  it  among  them,  is  wholly  removed.  The 
Lord  is  laying  of  them,  They  are  joined  to  their  idols  :  let  them 
alone. 

2.   It  bee  >mss  us  to  humble  ourfelves  in  the  fight  of  the  Lord 
fa    l..w  hiitpUies  of  ou:  holy  things,  putkuhrly  v,  uli  r.i'pect 


k     7a    ft 

to  the  duty  of  fi  nging  praife.  Such  as,  not  finging  with  the 
voice  lit  all,  though  the  tongue  be  given  us  as  our  glor)',  tha, 
we  may  therewith  glorify  God  :  neglecting  or  undervaluing 
opportunities  of  being  eng'ged  in  this  duty  :  not  being  ex- 
ercifed,  when  we  are  going  to  fmg,  in  looking  up  to  the  Lord 
for  his  gt\:ce  and  Spirit  to  fit  and  enable  us  to  praife  :  not  being 
duly  attentive  to  the  matter  lung,  or  concerned  to  attain  a 
right  fpiritual  underftanding  of  it  ;  or  the  particular  applica- 
tion of  it  to  our  own  cafe  :  not  aiming  at  communion  with 
God  in  this  exercife,  as  defiring  and  hoping  to  praife  him  for 
ever;  being  chargeable  with  much  heart- wanderingand  a  dead 
frame  of  mind  in  it  :  not  having  fuitable  impreflions  of  the 
greatnefs  and  goodnefs  of  God  in  Chrift  :  not  being  duly  ex- 
ercifed  in  trufting  in  him  for  the  meFcies  of  which  we  fiug  ; 
or  in  acquiefcing  in  the  threatenings  of  the  word  againlt  the 
unbelieving  and  impenitent  :  not  ftirring  up  our  fouls  and  all 
that  is  within  us  to  blefs  and  magnify  his  name  :  not  fludying. 
to  have -abating  thoughts  of  ourielves,-  and  large  and  exalted 
thoughts  of  him  :  not  walking  in  love,  which  would  IweetJy 
conftrain  us  to  this  duty,  and  make  us  delight  in  it.  In  fhorr, 
the  evils  we  are  guilty  of  as  to  this  ordinance  only,  are  innu- 
merable ;  and  urge  us  to  make  an  immediate  application  to 
thg  bkod  oj  fprinkiing,  which  fpcaketh  better  things  than  that  "of 
JbcU 

«?.  Though  the  praifes  of  the  Lord  mould  be  in  our  mouths 
habitually  or  continually,  yet  there  ate  occafions,  even  in  this 
vale  of  tears,  in  which  the  exercife  of  finging  is  peculiarly 
feafonable.  For  example,  it  very  properly  follows  the  par- 
ticipation of  the  Lord's  fupper:  our  Saviour  and  his  difciples 
fung  an  hymn  after  the  firlb  celebration  of  this  ordinance. 
Surely,  if  we  have  had  any  right  chfcernment  of  the  Lord's 
body  at  his  table,  it  will  difpofe  us  to  ling  of  his  righteoufncfs 
and  falvation.*  Again,  if  the  Lord  has  granted  us  any  fenfi- 
ble  deliverance  from  our  fpiritual  enemies,  or  any  fenfible  be- 
ginning of  a  victory  over  them,  it  ill  becomes  us  to  neglect 
the  praifes  of  that    free  and  fovercign  grace  which  has  done 

*  TK-"  principal  head*  of  this  difcoisrfe  were  delivered  on  Monday 
after  the  celebration  of  the  JLoru'fc  ll-ipoer.  at  Muddy-CVeek,  in   June- 


(     73     ) 

all.  To  this  purpofe,  it  is  faid,  in  the  in  fen pt ion  of  the  eigh- 
teenth Pfalm,  that  David  /pake  unto  the  Lord  all  the"  words  of 
tb'.s  Jong,  hi  the  day  that  the  L-ord  delivered  him  Jrom  the  hand 
cf  all  his  enetfiics,  and  Jrom  the  hand  of  Saul.  Faith  leads  the 
Lord's  people  to  ling  even  under  the  crofs,  efpecially  when 
they  are  fuffering  for  the  caufe  of  Chrill ;  as  Paul  and  Sila«, 
when  they  were  thrull  into  the  inner  prifon,  and  their  feet 
in  ide  fall  in  the  (locks,  not  only  prayed  at  midnight,  but  fang 
fratfis  to  Cod. 

4  From  the  view  we  have  taken  of  this  fubjecl  we  may 
-undcrltand  what  confthutes  the  harmony  of  the  church's  fong  : 
it  is  the  fame  word  of  Chrill  being  in  the  mouth  and  in  the 
heart  of  believers.  Having  the  fame  fpirit  of  faith,  they  are 
al!  taught  to  Jing  as  it  were  a  new  fong,  unanimouflv  faying  in 
faith,  Thou  wajt  fain,  and  haj}  redeemed  us  to  God  by  thy  blood. 
The  -myitery  of  the  right  manner  of  ringing  this  long  cannot 
be  difcovercd  by  all  the  natural  wifdom,  fagacity,  and  diligence 
in  the  world.  The  true  underllanding  of  it  is  peculiar  to  thole 
v  ho  hear  and  learn  of  the  Father.  No  man  could  learn  that 
Jong,  but  the  hundred  and  forty  four  thou/and  who  were  redeem- 
ed jiom  the  earth.* 

We  may  add  a  word  to  two  forts  of  perfons  :  Firft,  to  fuch 
as  are  brought  under  deep  concern  about  attaining  the  faving 
knowledge  of  this  new  fong.  To  fuch  we  fay,  Have  you  ceat- 
ed  from  the  fong  of  the  worldling,  being  convinced  that  the 
riches,  honours,  and  pleafures  of  the  world  are  vanity  and  vex- 
ation of  fpirit  ?  Have  the  fnares  of  it  in  which  ye  have  been 
molt  entangled  been  made  bitter  as  death  to  you  ?  Have  you 
ceafjd  from  the  fong  of  the  legaiift  ;  not  daring  to  mention 
•your  own  righteoufnefs,  (which  you  fee  to  be  filthy  rags  indeed) 
before  a  holy  God  as  the  ground  of  your  acceptance  with  him  ? 
Dare  you  fing  of  nothing  but  Chrill  and  what  is  in  Chrill? 
Senlible  of  your  ignorance  of  this  new  fong,  are  you  looking 
to  the  Lord  that  he  may  teach  you?  Behold  we  bring  you  good 
tidings  of  great  joy  ;  namely,  That  the  Lord  our  Cod  hath  rafed 
up  unto  us  a  prophet,  like  unto  Mojes,  but  infinitely  greater  than 
Moles.     It  is  his  work  and  office  to  teach  us  this  new  fong ;  and 

*  Revel,  xiv.  a. 


(     74     ) 

he  teachcth  powerfully  and  irrefritibly  ;  and  it  Is  neceifary 
that  he  do  fo,  becaufe  we  are  ucterly  unwilling  to  learn  it,  till 
he  make  us  willing.  He  unftops  our  ears,  and  makes  the 
tongue  of  the  dumb  to  ling.  O  what  a  miracle  is  it  that  any 
of  Adam's  ruined  fanily  fhould  ever  learn  this  new  long! 
Both  Mie  pur  chafe  of  it  by  the  blood  of  the  Son  of  God,  and 
the  effecting  of  it  by  the  power  of  the  Holy  Ghoft,  are  mira- 
culous. The  redemption  we  call  you  to  receive,  as  what  God 
is  now  making  over  to  you  as  a  free  gift,  includes  both  the  price 
and  the  power  by  which  we  are  brought  to  fing  this  new  long: 
the  power  being  as  victorious,  effectual,  and  everlafting,  as  the 
price  was  rich  and  fatisfactory  to  the  law  and  juitice  of  God. 
None  can. have  any  more  intereft  in  the  one  than  in  the  other. 
Indeed,  if  ye  hive  got  any  proper  view  of  the  finftilnefs  and 
mifery  of  your  natural  date,  you  will  acknowledge  freely  that 
you  ftand  fully  in  as  much  need  of  the  one,  as  of  the  other:  and 
ye  will  look  upon  the  heretics  that  would  leperare  them  as  (in 
attempting  to  do  fo)  real  enemies  of  your  falvation.  This 
long  is  begun  in  the  day  of  effectual  calling  :  and  in  whomloe- 
ver  it  is  thus  really  begun,  it  will  infallibly  be  continued  till  it 
be  exalted  to   the  periect  manner  of  tinning   within   the  veil. 

fe>       o  _  . 

The  language  aimed  at  by  thefeebkft  exercife  of  faith  is  that 
of  the  Walmift,  J  will  Jing  praifes  unto  my  Cod,  while  I  have  a- 
?/y  being  :*  any  being,  either  out  of  the  body  or  in  the  body,  ei- 
ther in  time  or  eternity.  JVhoJoever  beiieveth,  Jhall  not  be  ajha- 
med  :  it  is  iinpoffible  that  the  imalleif.  meafure  of  faith  mould 
ever  be  di  (appointed.  The  expeilation  of  the  poor,  (or  even  any 
part  or  degree  of  a  believing  expectation,  iingly  grounded  on 
the  Lord's  word)  jhall  not  pvrijh  for  ever.  As  thy  faith  is,  Jo 
Jhall  it  be  unto  thee.  All  true  believers,  believe  in  Chrifl  far 
life  everlafling.f  We  have  no  true  faith,  unlefs  we  believe 
the  record  of  God  concerning  his  Son.  And  this  is  his  record, 
that  he  hath  given  to  u:  eternal  life,  and  ih  s  life  is  in  his  Son.\ 
It  is  true,  that  this  faith,  as  to  its  exercife,  in  many  that  belong 
to  the  Lord,  is  but  weak  and  wavering:  fo  that  they  are  apt 
to  call  their  faith  unbelief;  as  the  Father  of  the  child  mention- 
ed in  the  ninth  chapter  of  the  gol'pel  of  Mark,  faying,  Lord, 
I  believe,  help  thou  ?uine  unbelief.  But  their  great  concern  is  to 
be  ihengtliened  and  eilabiiihed  in   the   faith;  keeping  up  the 

*  Pfalm  cxlvi.  a.     f  I  Tim.  i.  16.     }  I  John  v.  II. 


(     7J     ) 

earned  cry,  Lord,  increafe  our  faith  :  as  for  fuch  as  are  reding 
fatisfied  with  a  weak  and  wavering  faith,  trulting  to  it  as  fuf- 
ficient  to  cany  them  to  heaven  ;  they  are  in  a  grofs  delufion, 
taking  up  with  a  notion  or  fancy,  never  having  known  at  all 
what  it  is  to  believe  on  the  Son  of  God.  Jf  ye  have  indeed 
begun  to  learn  this  new  fong,  you  will  be  deeply  fenfible  of 
your  ignorance  ;  ready  to  fay  with  Agur,  Surely,  I  am  more 
-brutijh  than  any  ?uaiiy  and  have  not  the  under/landing  of  a  man  i 
I  neither  learned  wifdom,  nor  have  the  knowledge  of  the  holy. 
You  will  not  be  able  to  find  words  to  exprefs  how  much  you 
prize  the  Lord  Jefus  as  your  prophet,  your  Zaphnatb-paaneah, 
the  Revealer  ot  iecrets,  who  teacheth  you  to  (ing  the  new  fong. 
You  will  delight  in  his  word,  which  is  the  matter  of  that  fong; 
and  you  will  relifh,  in  a  peculiar  manner,  thofe  pans  of  the  word 
which  bear  the  form  and  defignation  of  fongs.  You  will  be  con- 
cerned  that  the  whole  tenor  of  your  converfation,  being  fuch 
as  becometh  the  gofpel,  may  be  one  continued  fong  of  praife  to 
your  God  and  Redeemer  ;  according  to  what  is  written  in  the 
fiftieth  Ffalm,  IVhofo  offer cth  praife,  ghrifieth  jne  :  and  to  him 
that  ordcreth  his  conversation  aright,  will  I  jhew  the  falvation  of 
Cod.  You  will  be  ftudying,  in  your  place  and  ftation,  to  invite 
others  to  join  in  this  fong  :  like  the  woman  of  Samaria,  who  as 
loon  as  fhe  became  acquainted  with  Chrid  herfelf,  began  to 
fay  to  her  fellow-citizens,  Come,  fee  a  man  that  told  vie  all  things 
that  ever  1  did  :  is  not  this  the  Chrift  P  In  fine,  you  will  have 
a  real  delire  and  longing  to  join  in  the  exalted  drains  of  the 
glorified  company  that  are  now  around  the  throne. 

The  other  fort  of  perfons  to  whom  we  would  offer  a  word, 
•is  thole  who  care  for  none  of  thefe  things :  who  neither 
know  nor  delire  to  learn  any  other  fong  than  that  of  the  world- 
ling or  that  of  the  legalid.  The  bulk  of  men  are  of  this 
character.  This  is  efpecially  the  cafe  with  the  prefent  genera- 
tion ;  as  is  evident  from  the  prevailing  neglect  and  contempt 
of  God's  word  and  ordinances;  which  are  now  confidered  as 
an  amulement,  or,  at  mod,  as  deferving  fome  encouragement, 
only  on  account  of  their  tendency  to  promote  the  order  and 
decency  of  civil  fociety  :  which  is  really  an  utter  contempt  of 
them  ;  becauie  whtlft  they  are  not  regarded  or  obferved  for 
the  ends  for  which  he  appointed  them,  they  are,  in  truth,  not 
regarded  at  ali  as  his  ordinances,  but  rather  uefpifed.    Fuither, 


(     76     ) 

it  is  too  manifeft,  that  the  bulk  of  the  prefent  generation  be- 
long to  this  flats,  from  their  neglect  of  prayer,  in  fecret  anil 
in  their  families  ;  from  their  loathing  the  honey-comb  of  the 
gofpel  in  its  purity  and  fimplicity  ;  from  the  readinefs  with 
which  the  grofTeft  herefies  that  can  be  broached  are  Iw allow- 
ed by  multitudes;  from  the  unanimity  with  which  all  the  differ- 
ent parties  amongft  us,  join  together  in  condemning  and  at- 
tempting to  crufh  any  public  teftimOny  for  truth,  as  if  it  impli- 
ed bigotry,  un.charitablenefs,  and  what  not ;  from  the  fafhion- 
able  contempt  of  religious  principles,  the  mod  contradictory 
opinions  in  matters  of  religion  being  looked  upon  as  equally  true, 
or  equally  harmlefs,  which  a  man  may  either  receive  or  reject 
without  being  either  better  or  worle  ;  from  the  manifold  im- 
moralities wliich  are  not  only  committed,  but  juftihed  and  glo- 
ried in.  Were  they  afhamed when  they  had  committed  abomina- 
tion P  nay,  they  were  not  at  all  ajhamed,  neither  could  they  blujh  : 
therefore  /ball  they  fall  among  them  that  fall ;  at  the  time  that 
I  vijit  them,  they  jhall  be  caft  down,  faith  the  Lord.*  God  has 
been  continuing  to  fpeak  to  this  generation  by  his  word  and  by 
"his  rod  :  but,  both  having  been  defpifed,  we  have  reafon  to  be 
apprehenlive,  that  he  is  about  to  fpeak  to  them  in  Inch  a  man- 
ner as  they  will  not  be  able  to  get  ihifted.  The  deep  fecurity 
in  which  men  are  Co  univerfally  funk  is  a  fymptom  (that  ought 
to  alarm  fuch  as  are  capable  of  taking  notice  of  it)  of  fome 
waftefuland  wide-fpreading  calamity  being  not  far  off,  in  order 
to.  give  an  effectual  confutation  of  the  Atheiilical  and  infidel 
principles  that  are  now  become  falhionable.  For  the  Lord  is 
known  by  the  judgments  which  he  executeth.  Wherefore  we  fay 
to  the  carelefs  ones  of  this  generation,  Be  it  known  unto  you, 
men  and  brethren,  that  through  this  man,  whom  ye  have  hitherto 
fet  at  nought,  even  our  Lord  jefus  Chrift,  is  preached  unto  you 
the  jorgivenefs  of  fins.  And  by  him  all  that  believe  are  juftified 
from  all  things,  from  which  ye  could  not  b:  jujlifed  by  the  jaw  cf 
Mofes.  Beware,  therejore,  left  that  come  upon  you  which  is  fpo- 
keti  of  in  the  prophets :  Behold,  ye  defpifers,  and  wonder,  and 
perifh  :  for  I  work  a  work  in  your  days  ;  a  work  which  you  Jhall 
tn  no  zvij'e  believe,  though  a  7iian  declare  it  unto  you.f  A  day  of 
public  calamity  may  loon  come  :  at  any  rate,  death  is  certain 
and  inevitable  :   and  you  know  not  how  foon  it  may  come    to 

,     *  Jcrcrr.  vi.   15.  f  Atfts  xiii-  3? — 41 


(     77     ) 

any  one  of  you  having  no  fecurity  for  rhe  prolongation  of  life 
to  another  day,  to  another  hour,  or  minute.  Now  there  is  an 
opportunity  of  learning  the  new  fong  ,•  there  will  be  no  learn- 
ing of  it  in  a  future  (late  :  unlefs  you  begin  tofmgthe  new  fong 
now,  you  will  hereafter,  excluded  from  thefocietyof  the  heaven- 
ly fingers,  have  to  howl,  and  weep,  and  gnafh  your  teeth  under  the 
load  of  divine  wrath,  along  with  devils  and  the  other  damned, 
through  eternity.  How  long,  ye  ftmple  ones,  will  ye  love  fimpli- 
city  P  and  the  /corners  delight  in  their  /coming,  and  fools  hate 
knowledge  P  Turn  you  at  my  reproof  :  bihold  1  will  pour  out  my 
Spirit  unto  you  ;  I  will  ?nake  known  my  words  unto  you,  Beca^f 
I  have  called,  and  ye  refufed  ;  I  have  jlr etched  out  my  hand,  m.  J 
no  man  regarded:  but  ye  have  fet  at  nought  ad  my  counfel  and 
would  none  of  my  reproof  I  alfo  will  laugh  at  your  calamity,  I 
willl  mock  when  y.ur  fear  cometh  ;  when  your  fear  comtth  as  de- 
flation, and  your  deJJrucliou  cometh  as  a  whirlwind  ;  when  di/lrefs 
and  anguifh  co??ieth  upon  you*  You  know  not  how  loon  your 
day  of  grace  may  be  ended  :  but,  as  yet,  Chrilt  is  laying,  Be- 
hold me,  behold  me.  The  Holy  Spirit  is  faying,  To-day,  if  ye 
will  hear  his  voice,  harden  not  your  hearts  as  in  the  provocation  ; 
as  in  the  day  of  temptation  in  the  wildernefs  ;  when  the  children 
of  Ifrael  tempted  me,  proved  me,  and  f aw  my  work  ;  Unto  whom  £ 
fware  in  my  wrath,  thut  they  Jhould  not  enter  into  my  rejL  Let 
us,  therefore,  fear,  leji  a  promife  being  left  us  of  enter mp  into  h,s 
re/l,  any  of  us  fhould 'come /hort  of  it}  through  uubeliej. 

*  Prov.  i.  %% 27.         Pfal.  xcv.  7,  8,  9,  11. 

H  3 


APPENDIX. 

No.  I. 

THE  writer  of  this,  not  having  the  opportunity  of  confut- 
ing books  that  he  wilhed,  is  far  from  pretending  to  be 
able  to  give  a  hiftory  of  pfalmody  ;  but  he  hopes  to  be  excufed 
with  every  candid  reader  in  attempting  to  obviate  fome  preju- 
dices that  have  prevailed  on  this  iubjc-ct,by  the  following  obser- 
vations. 

I.  Though  it  could  be  (hewn,  that  the  fmging  of  human 
compofures  in  publick  worfbip,  obtained  as  early  ?.s  the  begin- 
ning of  the  fecond  century,  yet  this  would  not  be  (ufficient  to 
juftify  the  practice  from  the  charge  of  fuperitition.  Becaufe, 
(as  hath  been  mown  abundintly  by  our  writers  in  the  Popifh 
ant!  Epifcopa!  controverfieb)  there  wei  e  manifold  corruptions 
in  docfrine  and  worlh'.p,  which,  even  in  that  early  period,  pre- 
vailed very  generally  in  the  Chriftian  church.  In  the  begin- 
ning of  the  fecond  century,  Papias,  bifimp  of  Hierapolis,  lup- 
pofed  to  have  been  a  difciple  of  the  apoille  John,  and  of  great 
aurhority  among  the  primitive  Chrifliam,  taught,  as  Eufebiws 
informs  us,  that,  ajter  the  re/un-eft'icUy  there  Jbottld  be  a  ihonf-vid 

years ,  in  whifih  Chrijl  Jhould  reign  en  earth  per/anally.  We  learn 
from  Juftia  Martyr's  apology,  that  they  mixed  the  Facramental 
wine  with  water  ;  from  Tertullian,  that  they  ufed  oil  in  the  ad- 
ministration of  baptifm  ;  and  from  Cyprian,  that  the  Lord's 
flipper  was  given  to  infants.*  It  was  a  principal  fubjecl  of  con- 
troverfy,  on  what  day  Eafter  ought  to  be  celebrated,  though 
there  is  no  divine  warrant  for  the  celebration  of  it  at  all.  Thin 
the  nearnefs  of  the  ancient  churches  to  the  times  of  the  apolilcs 
did  not  fecure  them  from  error  and  iuperfliticn. 

II.  Several  arguments  that  have  been  ufed  in  fepport  of 
the  opinion,  that  hymns  of  human  compofure  were  fung  in  the 

*  Juftini  Apolog.  ad  Antoninum  Pium. — Tertullian  dc  fcaptifmo  Cap.  7. 
Cyprian,  epiit.  Uz.. 


(     8°     ) 

rnblick  worfnip  of  the  church  in  the  early  ages  of  Christianity, 
-re  far  from  being  conclufive.  There  is  indeed  a  pafTage  of  Ter- 
niHiah,  quoted  by  Grotius,  on  Matrh.  xxvi.  30.  which  intimate?, 
that   it    was    the  cuftom  in  fome  Chnfiian  aifemblies  for  every 
church  member  to  be  called  forth  to  ting  to  tlje  praife  of  God,  if 
•' -ny  thing  proper  for  that  exercife  occurred  to  him,  either  out  of 
f he f'criptures,  or  of  his  own  gift.  Ut  quifgut  de  fcripturis,  vel da 
f  ret  no   i/igemot  poUfi,  provocatur  in  medium  Deo_  canere.     But, 
•  hat  thrfe  words  dciciibe  is  the  tinging  of  individuals,  every  one 
according  to  his  memory  or  l)is  peculiar  gift.      It  may,  perhaps, 
be  eonhdercd    as   fome    remains  of  thefe  extraordinary  gifts  of 
prophefying  which  are  faid  to  have  continued  in  the  church,  for 
iome  time  after  the :  deceafe   of  the  apoftles.  *"   The  prophefying 
which  the  apoftle  fpeaks  of,  in  Corinth,  xi.  5.  is  under/toed  by 
j /.any  interpreters  of  finging  the  praifes  of  Cod.     So  the  word 
items  to  be  afed  in  1  Chron.  xxv.  1,  2,  3.      1  Sam.  x.   5.     At 
any  rate, what  is  referred  to  in  this,  and  fimilar  paifages  that  we 
■  ueet  with  in  writers  of  the  fecond  and  third  centuries,  appears  to 
J  ave  been,  either  irregular,  or  the  exercife  of  an  extraordinary 
j.;:ft  :   in  either  of  which  cafes  it  is  quite  improper  for  imitation. 
We  know  of  no  hymns  dictated  in  this  manner,  which  ever  came 
i  ;io  ufe  in  the  ordinary  public!:  wt.rfhipof  the  church.     If  there 
had  been  any  fucb,  one  ihould  think,  there  would    have  been 
iome  collection  of  them,  either  extant,  or  at  leaft  mentioned  by 
J  .ftiii  Martyr,  Cyptian,  or  fome  other  eminent  ecclefiaftical  wri- 
ter of  the  hi  ft  three  centui  its.     But  among  them  there  appears 
10  be  a  deep  filence  on  this  head. 

Some  alledge,  that  the  finging  of  human  compofures  is  refer- 
red to,  in  an  exprefHon  that  is  ufed  in  Pliny's  epiltle  to  Trajan, 
concerning  the  cafe  of  thole  Chrifliaus,  whom  he  had  examined. 
The  pafTage  is  to  this  purpofe:  "A  namelels  libel  wasprefented 
containing  the  names  of  many.  As  to  thofe  who  denied  them- 
ielves  ever  to  hive  been  Chriltians,  when,  after  my  example, 
they  had  invecafed  the  tvods,  and  offered  wine  and  incenfe  to 
}our  fhnue,  which  for  that  purpofe  I  commanded  to  be  brought, 
v  ith  the  images  of  the  gods:  and  likewiie  blafphemed  Cbnit, 
(which  it  is  faid  no  true  Chnfiian  can  be  compelled  to  do,)  I 
ciififtifFed  them.  Others,  mentioned  alfo  in  the  libel,  confcfled, 
that  they  had  for  met  ly  been  Chriftians,  but  that  they  had  r#- 
munssd  that  religion,  fome  of  them  tin  ee  years  ago,  others  ma- 


C     81     ) 

ny  year?,  and  one  twenty  five  years.  Ail  which  paid  their  re 
verence  to  your  (tatue,  and  the  images  of  the  gods,  and  blai- 
phemed  Chrift.  They  affirm,  that  the  whole  fault,  or  error  of 
the  Chriftians  con  lifted  in  this ;  That  it  was  their  ufuai  practice, 
upon  a  fet,  folemn  day,  to  meet  together  before  fort-rifing,  and 
to  fing  among  thcmfei/es,  a  fymnjfi  Chrift,  as  to  Cod,  and  to 
oblige  themfelves  by  a  folemn  oath,  to  ddfnmit  no  wickedneis." 
As  to  thefe  words,  it  is  nccf-dary  to  ohferve,  that  the  practice 
here  defcribed  is  not  what  "  Pliny  himfeif,  or  any  other  fpie* 
that  might  creep  into  Christian  aifemblies  M  had  been  witnefTes 
of:  bitt  what  fome  penbns,  who  confeiTed  that  they  had  for- 
merly been  Chriftians  declared,  upon  their  examination  by  a 
heathen  judge.  Thefe  spoliates  knew  very  well,  that  the 
Chriftians  worshipped  the  Son  in  their  prayers  and  praifes  as 
well  as  the  Father.  And  it  was  natural  for  perfbns,  in  their 
cafe,  to  name  the  Son,  Jefus  Chriil-,  in  order  to  render  the 
woribip,  which  they  had  been  prevailed  on  to  renounce,  and 
which  was  all  the  crime  they  had  to  alledge  againil  their  <;..^v* 
dam  brethren,  the  more  odious  to  the  heathen  perfecucors.. 

Om  this  fubjeel,  as  on  many  Gibers,  the  accounts  which  ec~ 
ck-'iaiticr.l  writers  of  the  firft  three  centuries  give  us  of  the 
practice  of  the  church,  feems  to  be  very  defective  We  meet 
withpaiuges  which  intimate>  that,  in  fome  churches,  Tinging,  as 
a  dirtinet  part  of  publick  worfnip,  was,  for  a  coniiderabie  time, 
quite  neglected.  Augufline  tells  us  that  the  church  of  Milan 
lirft  began  to  fing  in  the  time  of  /\mbrole.  and  that  of  Africa 
m  his  own  time.  * 

That  the  publick  Raging  ef  human  cora-pofures  was  of  no 
good  name  in  the  primitive  ages  of  Chviftianky,  is  highly  pro- 
bable from  the  following  pafhge  in  the  decrees  of  the  council 
of  Laodicea,  held  about  the  middle  of  the  fourth  century.  l:i 
canon  50b,  it  is  decreed,  that  no  iJtonxvcr  \*.\y.%Ty  pfalms  of 
private  or  bum  an  cwiptfure,  jhinld  be  fang  in  churche.^  nor  aitt 
fooks  ready  which  ere  not  cauttkunf, 

III.  We  have  fuch hiftorieal evidence  as  may  fatisfv  us,  that 
the  fcripture  Pfalms  were  king  in  the  v/ or/hip  of  the  church  of 

11   2 
*  Ca/i/ef.     lib,   it  cap    7.  znA  Ii.t.d3atl     Kb.  £. 


(      82      ) 

God  before  the  fourth  century.  Tertullhn,  a  writer  of  the 
third  century,  enumerating  the  exercifes  of  the  church's  pub- 
lic worfhip,  mentions  the  fingtng  of  pfklms,  as  well  as  the  read- 
ing of  the  fcriptures,  and  the  delivery  of  fermons.*  And  in 
another  place,  he  intimates  that  the  133d  Pfalm  was  lung  at 
the  eucharift.f  Nor  can  we  think  that  the  writers  of  the 
fourth  and  fifth  centuries  would  have  mentioned  (as  they  do) 
the  Tinging  of  pfalms  as  the  common  and  ancient  practice  of 
the  church,  if  it  had  not  been  in  ule  before  the  fourth  century. 
Cyril  of  Jerufalem,J  and  Jerom,  both  writers  of  the  fourth 
century 9  tell  us  that  the  thirty  firft  and  finrty  fifth  pfalms  were 
liing  at  the  eucharift.  Auguftine  plainly  intimates  that  this 
Was  the  practice  of  his  own  church  ;  for  in  one  of  his  homi- 
Jies,§  he  takes  notice,  firfr,  of  the  reading  of  the  epiftle,  and 
i hen,  of  fingtng  the  65th  pfalm.  The  following  paifage  from 
CafEan,  a  writer  of  the  fifth  century,  in  vindication  of  the  E- 
gyptian  monks,  is  remarkable.  "  Our  elders  "  fays  he,  (peak- 
ing as  a  member  of  their  fociety,  "  have  not  changed  the  anci- 
ent cuflom  of  iinging  pfalms  ;  but  the  devotions  are  perform* 
i  el  in  the  fame  order  as  they  were  formerly  in  the  meetings  by 
night-  Fop  the  hymns  which  it  had  been  the  cuftom  in  this 
country  to  fmg  at  the  end  of  the  night-vigils  that  were  conclu- 
ded alter  cock-crowing,  immediately  before  the  dawn,  were 
the  fame  hymns  which  they  ling  at  this  day,  namely,  the  148th, 
and  following  Pfalms,  the  50th,  the  62d,  and  Both;/'** 

From  this  paffage,  it  is  evident,  Firft,  that  the  Pialms  of  Da- 
\  id  were  called  hymns  :  and,  therefore,  when  we  read  in  the 
ancient  writers  of  iinging  an  hymn,  without  any  farther  txj.l  ca- 
tion, we  are  gather  to  undcrftand  it  of  a  fcripture  long,  than  of 
a  human  compofition.  Secondly,  it  is  evident,  thar,  in  Caflian's 
tine,  the  iinging  of  Da:  id's  Pfalms  was  an  ancient  practice, 
anthjua  caifnctudo  Pfaimtifitwx  which  it  could  not  then  be  cal- 
led with  any  propriety,  if  it  had  not  been  in  \A'e  before  the 
fourth  century.  Hence,  in  order  to  vindicate  the  Egyptian 
monks  from  the  charge  of  novelty,  he  tells  us,  that  they  lung, 
the  Pialms  of  David,  and  not  any  new  hymns  of  human  com- 
poljare. 

*  Dc  anima,  cap.  0.     f  De  JeJHlU*,  Cap    T3.   \  Catech.  I.lyfl.  5.  n.  17. 
$  otnu.  10.   i.i   verbis  apufletf       **  Qafiian,  lib.  3.  cap.  6. 


(     83     ) 

Though  Caffian  was  much  infected  with  the  error  and  fu« 
perflation  of  his  time,  yet  no  writer  is  fa  id  to  give  a  better  ac- 
count of  the  ancient  ufages  of  the  church. 

From  an  expreffion  that  occurs  in  fome  writers  of  the  fourth 
century,  namely,  That  the  pfahns  of  David  began  to  be  fang  at 
fuch  a  time  a?id  place  ,-  it  has  been  concluded,  that,  before  that 
time,  ibrne  other  fongs,  or  hymns  of  human  compolure  were 
fang  in  publick  worfhip  ;  but  very  unjuftly  :  for  the  pa/Tages  in 
which  that  expreflion  is  ufed,  are  to  be  underftood,  not  of  the 
Pi'alms  of  David  coming  in  the  place  of  human  compofures  for- 
merly ufed  ;  but  of  the  exercife  of  finging,  which,  before,  had 
been  quite  neglected  ;  the  pfalms  having  been- -only  read,  like 
other  parts  of  fcripture.  So  Auguftine  is  to  be  understood,  when 
he  complains  of  the  malicious  oppolition  which  one  Hilary  made 
to  the  way  of  (inging  hymns  out  of  the  book  of  Pi'alms  :  which 
under  his  miniftry,  began  to  be  ufed  in  the  publick  worfhip  at 
Carthage,  either  before  the  offering,  or  when  that  which  had 
been  offered,  was  diftributed  to  the  people.* 

1^.  We  have  great  reafon  to  be  alarmed  at  the  introduction 
of  hymns  of  human  compofure  into  our  public  worfhip  :  becanfe 
the  public  finging  of  fuch  hymns  has  ofren  been  made  ufe  of  to 
prepare  the  way  for,  or  to  recommend,  other  fcheme*  of  herefy 
and  corruption.  The  infnaring  doxology  of  the  Arians  is  well 
known,  in  which  they  ufed  to  alcribe  Glory  to  the  Father,  through 
the  So;:  and  the  Holy  Ghoji.  The  worfhip  of  the  virgin  Mary  and 
oiher  laints,  in  the  church  of  Rome,  appears  to  have  been  intro- 
duced, and  is  ftill  m^ch  promoted,  by  the  hymns  that  are  fnng 
t>  [heir  praife.  That  the  pretence  of  woifhippers  being  more 
Uvely  and  devout  in  finging  hymns  of  human  comrolure,  than 
in  finging  the  fcripture  long?,  is  not  new,  appears  from  the  fol- 
lowi:  g  paii^ge  ot  Auguitine  :f  The  Dor.atijis,  fays  he,  reproach 
i,'sy  beoaufi,  at  church,  ivejoberly  ji?ig  the  divine  jongi  oj  the  pro- 
ph-ts,  while  they  inflame  their  minds  with  the  poetical  cowpohtions 
oj  human  genius, 

V.  All  the  Reformed  churches  ufe  the  whole  book  of  Pfafms 
i-i  their  public  prail'es:    and  the  bed  Reformed,   in    I  heir,  pure  ft 
times,  ufed  no  other.     Though  iome    of   them,   among   other, 
*  lletrad-  lib.  5.  ■}•  Epift.   119,  c.  18.  Tom-  s> 


[     84     ) 

Popifh  corruptions,  retained  that  of  finging  a  few  human  eom- 
pofures  ;  yet  the  principle  which  is  now  to  much  infilled  upo:>, 
namely,  That  the  Pfalms  of  David  are  unfuitable  to  the  (late  or 
privileges  of  the  New  Teltament  church,  was  unknown  amoncr 
Proteftants  in  the  early  days  of  the  Reformation.  It  is  perfectly 
agreeable  to  the  harmony  of  their  confefi)  >ns,  tit  ecclejia  pnbiice 
cantanda  non perviittat,  uiji  qu&  projiant  in  Jcripturis  s  That  the 
church  mould  allow  nothing  to  be  fang  in  her  public  worthy 
but  what  is  found  in  the  holy  fcriptures. 


No.  II. 

THE  public  has  been  lately  informed,  that  the  Synod  of  New- 
York  and  Philadelphia,  "  appointed  a  committee  to  examine  the 
different  verfions  of  the  Book  of  Pfalms,  to  which  they  could 
have  accefs,  and  from  them  to  {elect  fuch  a  collection  as  they 
mould  judge  belt ;  and  to  lay  it  before  the  Synod,  at  a  future 
meeting,  for  their  confederation." 

That,  <l  in  purfuar:ce  of  this  appointment  the  Committee 
proceeded  on  the  bufmefs  ;  and,  after  a  confidcrable  time,  re- 
ported to  this  purpofe ;  That  having  compared  fuch  verfions  as 
they  could  obtain,  they  did  not  apprehend  any  fo  well  calculated 
for  Chriitian  worfhip  as  that  of  Dr.  Watts,  as  amended  by  Mr* 
i>-r!ow  of  New  England  :"  That  "  the  verfion,  thus  amended, 
Was  then  laid  before  the  Synod  for  their  con  ^deration,  who, 
after  mature  deliberation,  gave  it  their  judicial  fanclion,  a« 
may  be  feen  in  a  pointed  extract  from  their  minutes,  bound  up 
with  the  (aid  veri'ion."* 

This  is  a  matter,  in  which,  as  it  afTecls  the  purity  of  divine 
worfliip,  the  whole  Chriflian  church  is  deeply  concerned :  It  hf 
indeed,  our  duty  to  fubmit  to  the  determination  of  church  com  is 
concerning  articles  of  faith,  or  the  manner  of  divine  woriiup, 
when  they  are  (what  they  ought  to  be)  only  examples  of  tl  tf 
due  exercile  of  that  authority  which  Ch;  iit  hath  given  his  mi- 
ftitlers,  to  join  rogethc-r  in  exhibiting  and  applying,  as  particu- 
lar cafes  require,  tne  rule  of  his  word,  contained  in  the  fcrip- 
tUres  of  the  Old  and  New  Teltameuts.  But  it  is  no1  leis  our 
*  Wit:  BiacVs  fermoflon  Tfalniody.  Page  46. 


(     8s     ) 

duty,  to  bear  testimony  againft  fuch  of  their  determinations  as 
are  contrary  to  his  word.  Hence  Christians  ought,  by  no  mean?, 
toacquiefce  in  the  fynedical  determination  now  mentioned,  till 
they  have  ferionfly  and  impartially  considered,  whether  the 
imitation  of  the  Pfalms  of  David,  by  Doctor  Watts,  as  corrected 
by  Mr.  Barlow,  ought  to  be  preferred,  as  more  proper  to  be 
fung  in  our  churches,  than  a  clofeand  faithful  traRilation  of  thofe 
Pialms.  As  a  mean  of  exciting  church-members  to  this  inquiry, 
and  of  afliit'tng  them  in  ir,  the  following  obiervations  and  rubles 
of  examples  out  of  the  Imitation,  as  corrected  by  Mr.  Barlow, 
are  humbly  offered. 

Seel.  I.  Of  the  Title  of  this  Book. 

This  performance  has  been  called  a  verfion  or  tranflatlcn* 
But  the  comparing  of  a  Tingle  verfe  of  it  with  the  original  is 
fufficient  to  convince  any  one  of  the  impropriety  of  this  title  : 
A  title  which  is  the  more  improper,  as  it  is  evident,  that  Dr. 
Watts  himfelf  did  not  mean  to  give  his  work  to  the  public  under 
the  notion  of  a  tranflation,  but  in  his  preface,  as  well  as  in  the 
title-page,  calls  it  an  Imitation  of  the  Pfalms.  The  difference 
between  a  trar.fhtion  and  an  imitation  is  commonly  well 
enough  understood.  He  is  not  a  tranilator  who  does  not  lay 
the  lame  thing  in  one  language  which  his  author  fays  in  another. 
But  he  may  be  a  very  good  imitator  of  an  author  ;  he  may  co- 
py his  manner  ;  and  yet  fay  very  duferent  things.  Tranflation 
requires  diligence  and  faithfuloefs  :  imitation  gives  full  play  to 
invention.  Dr.  Clarke  tranflated  Homer  into  Latin  ;  but  Vir- 
gii  imitated  him  in  the  fame  language.  Thus,  Phaedrus  repre- 
ients  himfelf  as  an  imitator,  not  a  tranilator,  of  iEfop,  when  he 
fays  of  his  fables, 

£)uas  iEfopeas,  non  iEfopi,  nomino. 

The  words  of  God,  as  well  as  his  works,  are  inimitable. 
There  is  none  like  unto  thee,  0  Lord ;  neither  are  there  any  works 
like  unto  thy  -works.  The  bold  pretence,  therefore,  of  imita- 
ting the  Pfalms  of  David,  is  to  ule  a  freedom  with  them,  as  if 
they  were  the  word  of  man,  and  not,  what  they  are  in  truth, 
the  word  of  God.  They  that  are  of  a  contrite  heart,  trcinble  at 
his  word,* 

*  Ifa.  Ixvi.  2. 


(     86     ) 

Se&.  II,  A  review  of  Dr.  Watts's  imitation  of  the 
firft  Pfalm. 

I  suppose  it  will  be  allowed,  that  there  is  as  little  variation 
from  the  original  in  the  imitation  of  the  firft  Pfalm  as  in  any 
other.  Indeed,  it  cannot  be  denied  that,  in  the  moft,  it  is  far 
greater:  for  in  this,  (what  cannot  be  faid  of  the  molt  part  of 
the  imitation,)  we  have  all  the  verfes,  and  in  the  fame  order 
as  in  the  original  Pfalm.  That  the  reader  may  judge  how  little 
of  the  language  of  the  original  is  retained  in  the  imitation,  he  is 
prefented  with  the  following  copy  of  the  imitation  of  the  firft 
Pfalrn  ;  the  words  or  phrafes  different  from  thole  of  the  original 
being  printed  in  italics. 

1  Blefs*c!  is  the  man  who  Jhuns  the  place, 

Where  finners   love  to  meet ; 
Who  fears  to  tread  their  kicked  ways, 
And  hates  the  fcoffer's  (eat. 

2  But  in  the  ftatutes  of  the  Lord 

Hath  plac'd  his  chief  delight ; 
By  day  he  reads  or  hears  the  word, 
And  meditates  by  night. 

3  [He  like  a  plant  of  generous  kind 

By  living  waters  let, 
Safe  from  the  Jforms  and  hlafling  wind, 
Enjoys  a  peaceful  ft  ate. ~\ 

4  Green  as  the  leaf,  and  ever  fair, 

Shall  h's  profejjion  fhine  ; 

While  fruits  »f  holinefs  appear, 

Like  clufters  on  the  -dine. 

$   Not  fo  the  impious  and  unjnft 
What  vain  dejigns  they  form  i 
Their  hopes  are  b.own  away  like  duft, 

Or  chalf  before  the  ftorm.  ^ 

6  Sinners  in  judgment  fnall  not  (land 
A  m on g  the  fons  o  f  grace , 
When  Chrifl  the  Judge  at  his  right  ha?:d 
Appoints  the  faints  a  place \ 


(     87     ) 

7  Mis  eye  beholds  the  path  they  tread, 
His  heart  approves  it  well ; 
But  crooked  ways  of  Tinners  lead 
Doivn  to  the  gates  of  hell. 

It  is  to  be  obferved,  that  there  are  no  fuch  Hebrew  idioms 
in  this  Pfalm,  no  fuch  allufions  to  ancient  rites,  as  could  afford 
the  Doctor  the  leaft  pretence  for  his  departure  from  the  lan- 
guage of  the  original. 

Whenever  we  are  tempted  to  think  that  fome  other  mode 
of  expreffion  would  be  better  than  that  which  is  ufed  by  the  in- 
fpired  writer,  we  have  reafon  to  believe  that  we  mifapprehend 
the  true  meaning  of  the  palfage,  or  the  force  of  the  particular 
expreflion.  The  truth  of  this  obfervation  is,  in  fome  meafure, 
iUuflrated  by  the  following  remarks  on  the  Doctor's  imitation 
of  this  Pfalm. 

Walking  in  the  coun/el  of  the  ungodly  means  more  than  /htm* 
tiing  the  place  where  [inner s  love  to  meet ;  for  counfel  here  fignifies 
whatever  the  ungodly  would  advife  to,  or  whatever  they  deli- 
berately defign  ;  which  comprehends  a  great  deal  more  than 
the  Doctor's  phrafe.  He  f peaks  of  the  pallions  of  fearing  and 
hating  ;  but  the  Pialmift  uies  fuch  expreflions  as  properly  delci  ibe 
the  habitual  practice.  The  repetition  of  the  negative  particle  is 
a  beauty  which  the  Doctor  overlooked;  otherwife,  one  (hould 
think,  he  would  have  endeavoured  to  preferve  it  in  fome  of  his 
imitations.  The  fame  obfervation  may  be  made  with  refpect 
to  the  three  words,  ungodly,  fmners,  /corners ;  of  which  many 
judicious  commentators  coniider  the  fecond  as  letting  forth  a 
worfe  character  than  the  firft  ;  and  the  third,  a  woj  fe  than  ei- 
ther of  the  two  former  :  Such  being  the  progrefs  of  that  apof- 
tacy  from  which  the  Lord  preferveth  the  faithful. 

In  the  fecond  verfe,  the  Pfalmift  teacheth  us,  that  it  is  the 
diftinguifhing  character  of  the  godly,  to  be  endowed  with  a  new 
principle  of  delight  in  the  law  of  the  Lord,  and  to  be  habitually 
meditating  on  it.  The  Doctor  adds  reading  and  heaiing  the 
word  ;  but  without  any  propriety,  thefe  being  afcribed  to  un- 
believers as  well  as  believers,  Matt.  xxii.  31.  James  i.  25. 
To  be  fure,  none  are  godly  who  neglect  the  reading  and  hear- 


(    88     ) 

ing  of  the  word  :  but  that  which  diftinguiflies  the'  truly  godly 
from  others  is  their  habitual  meditation  on  the  word  with  fpiritual 
delight,  Pfal.  cxix.  o.  7.  Jerem.  xv.  16.  Belides,  no  good 
reafon  can  be  given  for  the  Doctor's  dijiinguifhing  the  night  as 
the  proper  featbn  of  meditation,  when  the  Pfalmifl  had  repre- 
fented  day  and  night,  indifcriminatelyr  as  the  feafon  of  it  ;  and, 
in  a  text  jull  now  cited,  he  reprefents  this  meditation  as  his  ex- 
ercife  all  the  day. 

In  the  third  verfe,  the  Pfalmifl:  compares  the  godly  man  to 
a  tree  planted  by  the  rivers  of  water.  But  the  Doctor,  attend- 
ing to  improve  upon  the  Pfalmifl,  has  fubfhtuted  a  plant  of  ge- 
7ierous  kind'  This  implies  that  the  fruitfulnefs  and  perpetual 
verdure  of  the  tree  (which  the  Doctor  has  changed,  for  what 
:eafon  is  not  known,  into  a  plant,*)  are  to  be  alcribed,  partly 
at  Ieaft,  to  the  generofity  or  excellency  of  its  nature  or  kind, 
and  not  folely,  as  the  Pfalmifl's  expreflion  would  lead  us  to 
think,  to  its  plantation  by  the  rivers  of  water  :  The  Doctor's 
expreflion  is  contrary  to  the  fpiritual  defign  of  this  metaphor  ; 
which  is  to  teach  us,  agreeably  to  what  we  are  taught  in  other 
places  of  fcripture,  as  in  Hofea  xiv.  8.  Ephef.  ii.  8,  9,  10.  that 
our  fanclification  is  to  be  wholly  afcribed  to  Jelus  Chrift,  to  the 
fulnefs  of  his  grace  and  Spirit,  reprefented  by  the  rivers  of  wa- 
ters ;  and  not  to  any  thing  good  or  generous  in  our  own  nature. 
What  the  Doctor  adds  about  be'mjrfafe  from  the  forms  and  blaft- 
i:ig  winds,  and  enjoying  a  peacejul  fate,  is  a  wandering  not  only 
from  the  language  and  fentiments  of  the  Pfalmift,  but  from  the 
fubject :  for  what  the  Pfalmifl  is  here  considering,  is  the  continu- 
ed fruitfulnefs  of  the  tree,  as  proceeding  from  a  permanent  caufe. 
BeCules,  the  reader  or  finger  that  follows  the  Doctor,  will  be 
led  into  fuch  an  enquiry  about  the  confilleucy  of  thefe  two 
lines,  with  many  places  of  fcripture,  which  tell  us,  that  the  god- 
ly are  toffed  with  tempefls,  and  engaged  in  a  continual  warfare, 
as  mufl  greatly  divert  the  mind  from  the  particular  point  to 
which  we  are  led  by  the  fimplicity  and  precifion  of  the  words 
of  the  Pfalmifl.  In  the  fourth  verfe  of  the  Doctor's  imitation, 
lie  runs  away  with  two  words  of  the  Pialmill,  the  leaf  and  fruit, 

*  A  plant,  fays  a  very  good  judge  of  the  Englifh  Language,  is  any  ve- 
getable production  arifing  from  feed  ;  but,  fecms  confined  to  fuch  as  arc 
not  very  large.    Thus  faplings  are  the  Isrgcft  that  ftiould  be  called  plants. 


(  ft  ) 

and  gives  us  a  loofe  defcant  upon  them.  He  would  here  engage 
us  in  another  difficult  enquiry,  namely,  Whether,  by  the  unfad- 
ing leaf,  the  Pfalmiil  means  the  prof,  'ffi 'on  of  the  Pfalmiil,  as  dif- 
tinguifhed  from  the  fruits  of  hotinefs  :  a  difficult  enquiry,  for  this 
among  other  reafons,  Th-tt  the  profeflion  of  an  upright  heart  is 
itfelf  a  fruit  of  holinefs,  Matt.  x.  32.  Rom.  x.  to.  In  this  tx- 
prelfion,  his  leaf jh  all  not  fade,  the  Pfalmift  ieems  to  prevent  a 
mifapprehenfion  of  the  meaning  of  the  foregoing  expreflion, 
that  bringeth  forth  his  fruit  in  feafon  ;  as  if  it  meant,  that  the 
godly  man  is  like  fruit-bearing  trees  in  refpeet  of  the  circum- 
itance  of  their  leaf  fading  in  the  winter.  -No,  he  is  like  a  fruit- 
bearing  tree,  that  is  alio  an  ever-green.  For  though  he  will  be 
careful  to  do  good  works  of  this  or  the  other  kind  in  their  res- 
pective feafons ;  yet  there  is  no  (eafon  in  which,  lb  far  as  grsce 
is  in  exercife,  he  will  not  be  iludious  of  doing  good  works  of 
one  kind  or  another.  This  view  of  the  words  is  agreeable  to 
the  ibope  of  the  Pialmift,  which  is  to  fet  forth  the  perpetual 
fruitfulnefs  of  that  principle  of  grace,  or  of  delight  in  the  law  of 
the  Lord,  which  is  in  the  godly. 

Further,  the  Doctor  never  can  be  excufed  for  omitting,  in 
all  his  three  imitations  of  this  Pialm,  that  emphatical  and  in- 
ftruclive  expreihon,  //.'  his  fcafon  ;  fmce  there  is  fo  much  of  the 
beauty  of  a  holy  practice  in  giving  every  duty  its  own  time  ard 
place.  The  Doctor  ought  to  have  confined  himitlf  to  the  ih ti- 
tration of  the  fimilie  of  the  Pfalmift  ;  but,  inftead  of  doing  !o, 
he  introduces  another  of  his  own  ;  as  if  he  thought,  that  the  for- 
me.  was  not  fufficiently  clear  or  pertinent,  witbout  the  addition 
ot'cluflers  on  the  vine.  Thefe,  to  be  fure,  are  very  beautiful  and 
delicious  j  but  what  they  have  to  do  here,  the  Doctor  himfelt 
fhould  have  told  :  for  it  is  not  an  ordinary  capacity  that  can  dif- 
cover  it.  It  is  obviou>,  that  the  introduction  of  any  thing,  thai 
diftinguifties  the  vine  from  other  fruit  trees,  was  quire  ioteign 
to  the  deiign  of  the  Pfalmift; 

The  exprefllon,  whatsoever  he  doth  foali  prof  per,  is  wholly  o- 
naitted  in  the  Doctor's  rirlt  and  fecond  imitations?  but  at  lait, 
in  the  third,  he  gives  us  two  lines  iu  place  of  it : 

And  heaven  will /bine  with  kindejl  beams 
On  every  work  h;s  hands  begin. 
i 


(    9°    ) 

Some  unthinking  readers  may  be  more  taken  with  this  florid 
exprtffion  than  with  that  of  the'  Pfalmit.  But  two  thing*  will 
occur  to  a  coniiderate  perfon  :  Firft,  that  the  metaphor  here 
introduced  by  the  Doctor,  being  quire  different  from'  the  fimilie 
cf  the  Pfabhift,  does  not  ealily  unite  with  it,  but  rather  hinders 
its  effect.  Secondly,  that  any  meaning  that  can  be  put  upon  the 
common- place  expreflion  of  heaven  Jhhi'mg  with  kindeft  foam, 
namely,  iiippoling  it  to  fignify  the  caufe  of  profpering,  is  fully 
held  forth  to  us  by  the  Pl'almilb  in  that  part  of  the  fiinile,  in 
which  the  rivers  of  waters  'die  reprefented  as  the  caufe  of  fruit- 
ful nefs. 

In  the  imitation  of  the  fourth  verfe  of  this  Pfalm,  we  have 
an  example  of  the  bad  effect  of  multiplying  words  unnecefTarily. 
Fit  It,  we  are  informed,  that  the  pet  ions  here  fpoken  of,  are 
both  impious  and  imjuft  ;  as  if  fome  iviphus  perfons  might  efcape 
this  deih  uetion,  provided  they  were  not  alfo  unjujl.  The  fe- 
cofifl  line  of  thisilanza,  (though  the  Doctor's  punctuation  would 
lead  us  to  expect  fomething  wonderful  in  i%)  is  fuperfluous,  the 
fenfeof  it  being  ibfficiently  expreffed  in  the  third  line  ;  in  which 
he  fay?,  Their  hopes  are  blown  away  like  dull  before  the  ilorm. 
But  this  is  far  from  the  fignificance  of  the  Plalmift's  exprcfrion, 
which  includes  their  perfons,  profejfions,  and  works,  as  well  as 
their  hopes.  Surely  thele  veries  of  the  Doctor  mult  be  exceed" 
jngly  difgufting  to  a  perfon  who  has  any  proper  relifh  for  the 
noble  dm  pitch  y  of  the  original  ;  The  ungodly  are  not  Jl :  but  are 
like  the  chaff,  which  the  wind  driveth  away. 

In  the  next  verfe  two  words  are  ufed,  ungodly  and  fumers, 
which,  though  often  ufed  as  iyncnimoir*,  are  of  different  deri- 
vation and  import;  and  it  is  not  without  defigh  that  they  are 
both  ufed  here  ;  it  is  to  teach  w,  that  no  fort  of  tranfgreflbrs, 
not  even  thofe  that  elude  the  fevereit.  trial  of  men,  fhall  efcape 
the  judgment  of  God.  Again,  the  Pfalmift  reprei'epts  ft  andixg 
in  judgment,  and  /landing  in  the  ajjuuluy  oj  the  righteous,  in  differ- 
ent members  of  the  verfe,  as  what  are  to  be  conlidered  diitinct- 
ly.  Thele  diflinetions,  which  are  ilrongly  marked  in  the  ori- 
ginal, are  utterly  neglected  in  the  Doctor's  imitation.  It  is  not 
the  defign  of  the  Pfalmift:  here,  to  iliew  which  of  the  perfons  of 
the  Godhead  is  to  appear  as  Judge,  or  to  defcribe  the  order  of 
the  judgment  j  but  only  to  teach  us,  that  the  molt  exact  difcri- 


(     9'     ) 

initiation  of  perfons  according  to  their  refpective  cliaracTers, 
will  then  be  made.  That  the  fecond  Perfofi  of  the  Godhead 
will  be  Judge,  and  that  the  faints  will  be  placed  at  his  right 
hand  on  the  day  of  judgment,  are  revealed  truths,  but  the  intro- 
duction of  them  here,  is  impertinent. 

In  the  lift  verfe  of  this  Pfalm,   we  have  a  beautiful  example 

of  the  fcriptural  brevity.  In  the  fir  it  member  of  cite  verfe,  as, 
indeed,  in  many  other  places  of  fcripfure,  the  verb  to  hum,  is 
tiled  figuratively,  to  fignify  the  delight,  which  the  Lord  takes 
in  obferving  the  fruits  >f  his  own  grace  in  his  people.  When 
the  Doctor  lay?,  He  beholds  and  approves  the  path  they  tread, 
he  expreffes  fomewliat  of  the  fenfe,  but  in  a  profaic  and  fpiiit- 
lefs  manner.  The  anii  hefis  between  the  eye  and  the  heart  is  a 
child:fh  conceit:  It  fuits'Dr.  Watts,  but  not  the  divine  original; 
The  lift  member  of  this  verfe  is,  Ths  way  of  the  ungaijy /Ball 
feri/h.  Here  ihe  way  of  the  ungodly,  by  a  figure,  is  put  for  the 
ungodly  themfelves.  This  metonymy  ferves,  in  a  lively  man- 
ner, to  reprefent  their  obftinate  attachment  to  the:.r  de(tru£Uve 
courle?.  But  the  Do'ilor  omits  the  figure,  and  tells  his  reader 
(what  is,  no  doubt,  fomewhatof  the  fenfe,  and  would  have  been 
fofferable  in  a  fermon)  that  the  crocked  ways  of 'firmer*  lead  them 
down  to  the gates  of  bell.*  Who  that  has,  not  to  lay  any  reve- 
rence for  the  word  of  pod,  but  even  any  relifh  for  composition-, 
can  bear  to  fee  ibch  diunels  palled  upon  them,  a>  a  representa- 
tion of  the  noble  conciuiion  of  the  firlt  Pfalm?  The  liuiy  of  the 
ungodly  /hall  perl/b- 

That  the  reader  may  fee  the  great  difference  between  iiicli 
an  imitation  of  the  Pfalms  as  we  have  now  been,  reviewing, 
•and  a  verfe  translation  of  them,  it  may  not  be  improper  here  to 
lay  before  him  the  firft  Pfalm,  taken  from  the  verfe  transition 
ufed  by  the  church  of  Scotland  j  the  fupplementary  words  bein  g 
printed  in  Italics. 

That  man  hath  perfect  bleiTednefs 

Who  walketh  not  aft  ray 
In  counfel  of  ungodly  men, 

Nor  Hands  in  tinners  way. 

'  *  If  he  hid  faid  to  tUdeptht  of  belt,  It  Would  hare  been  more  fu^V.c  te- 
the  fenfe  of  the  tc)\t,  than  U  iterates  of  it. 


(    9*     ) 

Nor  fitteth  in  the  fcorners  chair. 

But  placeth  his  delight 
Upon  God's  law,  and  meditates 

On  his  law  day  and  night. 

lie  fhall  be  like  a  tree  that  grow s 

Near  planted  by  a  river, 
Which  in  his  feafun  yields  his  fruit, 

And  his  leaf  fadeth  never : 

And  all  lie  doth  (hall  profper  well. 

The  wicked  are  not  fo  : 
But  like  they  are  unto  the  chaff, 

Which  wind  drives  to  and  fro. 

In  judgment,  therefore,  fhall  not  {land 

Such  as  ungodly  are, 
Nor  in  th'  a'fembly  of  the  juft, 

Shall  wicked  men  appear. 

For  why  P  the  way  of  godly  men 

Unto  the  Lord  is  known  : 
Whereas  the  way  of  wicked  men 

Shall  quite  be  overthrown. 

Sect.  III.  Examples  of  the  fenfe  ofthePfalms  of 
David  rniireprefented  by  Dr.  Watts's  Imitation  of 
them,  as  corrected  and  enlarged  by  Mr.  Barlow. 

Doctor  Watts  fays,  that  he  has  tranflaled  the  fecond  Pfalm 
accord'mg  to  the  divine  pattern,  Afis  iv.  24.  &c.  But  he  con- 
founds the  translation  in  the  25"  and  26  verlesof  that  parTage, 
with  the  ufe  and  application  of  the  Pfalm  in  verfes  27  and  28. 
The  Pfalms  ouo.hr  to  be  read  and  fun 2;  in  an  exact  and  literal 
tranflation,  like  that  in  ver.  2 5  and  26.  rhat  the  church  and  par- 
ticular members  of  it  may,  every  day,  make  tiiat  peculiar  im- 
provement of  them  which  the  peculiir  circumftancesof  the  day 
may  require,  after  the  example  here  fet  us  by  the  apoftles. 
As  to  the  Doctor's  tranflation,  it  is  jult  in  the  manner  of  the 
imitation  of  the  Hi  it  pfalm,  which  we  have  already  conlidered. 

The  reader  is  defired  to  obferve,  that  the  following  are  not 
meant  as  examples   of  mere  defects  or  inaccuracies  in  the  re- 


(    93     ) 

presentation  which  the  imitation  gives  of  the  fenfe  of  the 
pfalms:  A  tolerable  account  of  thefe  would  make  a  larger  vo- 
lume than  the  imitation  itfelf.  But  they  are  paffages  in  which 
another  doctrine  appears  to  be  taught  than  what  is  to  be  found 
in  the  original  pfalms. 

The  Lord  declares  his  heavenly  birth,  Pfal.  ii.  long  metre  5". 
The  epithet  [heavenly}  applied  to  the  neceifarv  eternal  gene- 
ration of  the  Son,  is  inadequate,  and  therefore  improper.  If 
the  Doctor  meant  our  Lord's  miraculous  birth  of  the  virgin 
Mary,  he  miftakes  the  meaning  of  the  Pfalmift,  or  rather1 
grofsly  perverts  it. 

Juftice  and  truth  attend  thee  ftill, 
.Hut  mercy  is  thy  choice. 

Pfal.  xlv.  common  metre.  S- 

There  is  nothing  in  the  original  that  reprefents  mercy  as 
more  properly  the  choice  of  Chi  ill  than  juftice  and  truth. 

Ths  world  a  J  mires  her  heavenly  drefs 

Ibid.  2d.  part,  long  metre  2» 

There  is  no  fuch  thing  in  the  original  :  and  furely  if  by  drifk 
the  doctor  meant  go/pel  hol'imfs,  it  is  rather  hated  than  admired 
by  the  world..     John  xv.  19.. 

Should  fudden  vengeance  feize  my  breathy 

I  muft  pronounce  thee  juft  in  death  ;, 
And  if  my  foui  were  lent  to  nelly 

The  righteous  law  approves  it  welli. 

Pfal.  Ii.  fii  ft  part,  long  metre.  £. 

This  is  the  language  of  unbelief,  or  of  a  perfon  who  confi- 
ders  himfelf  as  (landing  in  relation  to  God  according  to  the  te- 
nor of  the  covenant  of  works.  A.  language  which  could*  have 
no  place  in  a  reprefentation  of  the  exercife  cf  true  repentance 
exemplified  in  David,  after  the  Lord  had  affured  him  that  his 
iniquity  was  put  away.  Compare  the  infer  iption  of  this  Pfaltaj 
with  2.  Sam.,  xii.   13.. 

Thh  lifj's  a  dream,  an  empty  Jbevj  : 
But  the  bright  world  ro  which  1  go, 
Hath  joys  fubfiantiat  and  fincere. 

Pfal.  xvii.  lorg  ratre.  4, 
I  2 


(    94    ) 

It  is  true,  that  the  prefent  life  and  its  enjoyments,  confidered 
as  a  portion,  and  without  refpect  to  another  Lie,  or  let  in  oppo- 
fition  to  fpirttual  bleflings,  are  an  empty  (hew  ;  but  the  prefent 
life,  even  as  contradiftinguhlied  from  the  future,  is  very  impor- 
tant, as  it  is  a  preparation  for  the  future  :  and  the  joys  of  true 
Chriftians,  while  here,  are  fitbfta?nial  and  [metre,  however 
irnri.ll  •  even  their  temporal  comforts  are  real  fatisfadtions ;  God 
himfelf,  the  fubftance  of  all  joy,  being  enjoyed  in  them. 

A  foul  oppreft  with  fin's  defert 
My  God  will  ne'er  defpife. 

Pfal.  li.  2d.  part,  com.  met.  4. 

Cain  and  Judas  had  nothing  of  that  broken  and  contrite 
heart,  which  the  pfalmift  fpeaks  of,  and  yet,  it  is  manifeft, 
their  foul's  were  opprefTed  with  the  defert  of  iin. 

Vain  hopes,  and  vain  inventions  all, 
To  'fcape  the  rage  of  hell. 

Pfal.  Iv.  com.  met.  6. 

It  does  not  appear  to  be  the  defign  of  the  pfalmift  m  the  6, 
7,  and  8  verfes  of  this  Pfalm,  to  exprefs  his  hopes,  or  to  lay 
down  any  plas  for  his  efcape,  but  to  let  forth  the  difagreeable- 
nels  merely  of  his  tituation  by  a  beautiful  figure. 

He  makes  the  faint  and  finner  prove 
The  common  blefiings  of  his  love, 

Ixviii.  3d.  part,  ,4. 

Saints  and  tinners  mare  often  in  common  the  bounties  of  pro- 
vidence ;  fothat,  according  to  Solomon's  observation,  we  can- 
not diilinguiih  love  and  hatred  in  this  way.  But  no  paflage  of 
Jcnpture  is  recollected  that  reprefents  God  as  having  a  common 
love  to  faints  and  tinners  j  and  tinners,  too,  that  are  to  be  eter- 
nally rejected. 

When  foes  intidious- wound  my  name, 

And  tempt  my  foul  aftray  ; 
Then  let  them  fall  with  lifting  flianve 

To  their  own  plots  a  prey.  Ixx.   2. 

Tt  is  much  more  like  a  Chriftian  to  pray  ss  the  Pfalmift  doe*, 
that  our  enemies  may  be  turned  back,  than  that  they  fhould  be 
ltitlertd  to  go  on  in  their  plots,  till  they  fall  a  pr<ty  to- riiem  :. 
Sn3   tfpeciuily,  when  their  fall  is  to  be  attended,  not  merely 


(    9J     >■ 

with  fuch  a  temporary  fhame  as  may  be  conducive  to  their  re- 
jpeatance,  bat  with  a  ihame  that  is  lafting  and  indelible. 

Thy  firft  born  Son,  adornM  and  bleft 

With  power  and  grace  above  the  reft.  Ixxx.  n. 

Chriil  i?,    indeed,    the  Son  of  God,  not  through  the   power 

or  grace  committed  to  him  as  Mediator,   but  by  an  eternal  and 

incomorehenfible  generation  :   But  this  is  not  the  Sonfhip  which 

the  Pialmiffc  here  ipeaks  of  :   The  name  here  given  him  is  the 

Jon  of  man  not  the  Son  of  God. 

"  Yet,  Oh!  that  all  my  fainrs 

u  Would  hearken  to  my  voice."  Ixxxi.   c. 

The  Lord  often  ufes  this  form  of  expreffion  with  refpecl  to 
the  vifible  church,  which  is  here  called  Ifrael  or  his  people,  as 
in  Deateron.  v.  29.  xxxii.  29.  Luke  xix,  42.  It  is  not  recol- 
lected that  the  fame  form  of  exprefMon  is  any  where  in  fcrip- 
ture  ufed,  with  relpect  to  fuch  as  are  already  real  faints, 

Wiii  his  rich  girts  the  heavenly  dove 

Defcends  and  fills  the  place, 
While  Chrift  reveals  his  wondrous  love, 

And  fheds  abroad  his  grace.  lxxxiv.  com.  met.  3. 

Here  diftinct  offices  are  afligned  to  the  Son  and  the  Holy 
Spirit  ;  the  latter  descending  and  filling  the  houle,  while  the 
former  reveals  and  fheds  abroad  his  grace.  This  way  of  dif- 
tinguifhing  the  offices  of  thefe  two  perfons  of  the  Godhead  has 
no  warrant  from  this  Pfalvn  or  any  other  place  of  lcripture. 
The  Son's  revealing  his  grace  is  none  of  the  things  by  which 
he  is  diitinguifhed  from  the  Holy  Spirit :  nay,  it  is  by  the  Ho- 
ly Spirit  that  the  Son  reveals  his  love  and  grace  to  us.  It  is 
of  importance  to  take  notice  of  this,  becaule  there  are  fo  ma- 
ivy  enthufiajh  in  our  day  who  fpeak  of  a  Chrift  within  them,  in 
inch  a  manner,  as  utterly  to  confound  the  purchaie  of  redemp- 
tion by  the  Son,  with  the  Holy  Spirit's  application  of  it. 

O    happy   fouls,  that  pray 

Where  God  appoints  to  heat,  lxxxiv.  fhort  met.  5. 

An  unguarded  expre(T:on  which  has  nothing  ro  countenance 
it  in  the  Words  of  the  P&totft.  God  has  appointed  us  to  pray 
every  where  (this  is  the  language  of  the  New  Tcftamenr) 
without  wrath  or  doubling. 


(    9<5     ) 

Thus  to  the  Son  he  fware  and  faid, 
With  thee  my  covenant  firj}  is  made. 

Ixxxix.  id.  part,  long  metre.  2; 

The  word  firft  feems  to  imply,  that  the  covenant  of  grace 
is  to  be  made  with  orliers  in  the  fame  or  like  fenfe  in  which  it 
was  made  with  Chriit.  Bur,  agreeably  to  this  Pfalrr.  and  other 
places  of  fcripture,  it  is  to  be  maintained,  that  what  was  a 
covenant  of  works  to  Chrifl:,  is  a  covenant  of  grace  and  abso- 
lutely free  promife  to  us.  No  believer  is  a  party,  contracting 
or  performing  the  proper  condition  therein.  Chritt  alone  is  fo* 
lfai.  xlii.  1,  6.   liii.  10,  11,  12.    lxiii.  3. 

Remember,  Lord,  our  mortal   ftate, 
How  frail  our   life,  how  fliort  our  date  ! 

Ixxxix.  6th.  part. 

The  lafl:  part  of  this  Pfalm  is  a  lamentation  of  the  low  ftate 
of  the  church,  of  the  various  tokens  of  the  Lord's  difpleafure, 
the  breaking  down  of  the  outward  fences,  the  reproaches  of 
enemies,  &c.  But  the  imitator  turns  it  into  a  fort  of  medita- 
tion on  man's  mortality,  running  away  with  fome  of  the  words 
of  the  47  and  48  verfes,  regardlefs  of  the  fcope  or  connexion 
of  them. 

Believe,  and  take  the  promis'd  refti 

Obey,  and  be  for  ever  bleil. 

xcv.  long  metre,  7. 

Here,  obey  and  be  bleft,  or,  in  other  words,  do  and  live, 
is  reorefented  as  parallel  to  believe  and  be  faved  :  If  this  re- 
prefentation  be  juft,  then  there  is  no  efTentiai  difference  be- 
tween law  and  goi'pel,  between  falvation  by  works  and  falva- 
tion  by  faith:  or  faith  is  but  another  name  for  obedience  or 
good  works. 

Mercy  and  truth  on  all  are   met.  lxxxv.  2d.  part  2 

He  comes  to  make  his  blefiings  flow 

Far  as  th:  cur/a  is  found.  xcviii.  2d.  part  3; 

Thefe  expreffions  feem  very  extravagant  :  as  there  is  no- 
thing in  the  original  Pialms  to  countenance  them  ;  fo  they  can- 
not well  be  juftiried  but  upon  the  blafphemous  principle  of  uni ■• 
verfal  falvation. 


(    97    ) 

Remember  what  thy  mercy  did 
For  Jacob's  race,    thy    chofen  feed; 
And  with  the   fame  falvation   blel's 
The  meanell  fuppliant  of  thy  grace. 

cvi.    ift.   part.    3. 

This  is  far  lefs  in  the  language  of  the  New  TeSlament  than 
the  original:  for  t lie  imitator  confines  the  love  here  fpoken  of 
to  the  outward  distinction  of  Ifrael  from  other  nations,  and  the 
falvation  here  mentioned  to  a  temporal  falvation.  The  words 
of  the  PfalmiStj  Remember  me  with  that  love,  &c.  may  well  be 
under  flood  of  God's  eternal  electing  love,  and  his  Spiritual  fal- 
vation. 

I  ehoofe  the  path  of  heavenly  truth, 

And  glory  in  my  choice.  cxix.  3d.  part  ?, 

If  choice  here  Signifies  any  acl:  or  habit  of  the  mind,  (and 
what  elfe  can  it  fignify  here  ?)  this  glorying  is  equally  far  from 
the  meaning  of  the  30  and  14  verfes  of  this  Pfalm,  and  from  a 
gofpel  Spirit.  The  apoftle  fpeaks  a  very  different  language, 
Gal.  vi.  14.  Philip,  iii.  8,9. 

What  wonders  hath  his  wifdom  done  ! 

Hoiv  mighty   is  his  hand! 
Heaven,  earth  and  fea  he  fram'd  alone 

How  wide  is  his  command! 

cxxxvi.  common  metre,  2. 

Why  has  the  imitator  altered  that  fweet  word  fo  often  re- 
peated in  this  Plalm,  His  mercy  endureth  for  ever ;  and  often 
put  laboured  expreffions  of  a  different  import  in  place  of  it? 
Is  tiiis,  too,  unfuitabie  to  the  gofpel  dispensation  il  i 

Thou  art  ray  portion  when  I  die, 

Be  thou  my  refuge  here.  cxiii.  4. 

The  Ffalmift  declares,  that  God  was  his  portion  in  the  land  of 
the  living  :  that  is,  here  as  well  as  hereafter;  while  he  lived, 
as  well  as  when  he  died.  Carnal  men  perfuade  themfelves  that 
they  would  have  God  for  their  portion  when  they  die  :  but  in 
the  mean  time,  prefer  the  vanities  of  the  world  and  the  plea* 
lures  of  Sin. 


(     98     ) 

Seel.  IV.  Examples  of  the  ftrain  of  difcourfe  ufed 
in  the  Pfalms  being  altered  by  the  Imitator. 

Erery  attentive  reader  muft  have  obferved,that  iathe  Pfalms 
of  David,  there  are  various  kinds  of  difcourfe,  fuch  as,  afler- 
t ion  or  doctrine,  exhortation,  prayer,  narrative,  promifes, 
threatenings.  It  cannot  be  difputed  by  any  who  believe  that 
all fcripture  is  gh,en  by  iiifyiration  of  Cod,  that  which  foever  of 
thefe  kinds  of  difcourfe  is  ufed  in  any  place  of  fcripture,  it  is  ti- 
led to  anfwer  fome  important  and  necefiary  enc\ :  and  no  other 
kind  of  difcourfe  would  be  fo  proper  in  the  fame  place  or  con- 
nexion. He  cannot  therefore,  be  acquitted  from  the  charge  of 
prefumption,  who,  in  any  place  of  fcripture,  fubftitutes  another 
kind  of  difcourfe,  inftead  of  that  which  is  aclually  ufed,  as  if  he 
had  found  out  one  better  adapted  to  the  true  fcope  and  defign 
of  that  place.  Altering  the  ftrain  of  difcourfe  is  one  way 
which  the  imitator  has  taken  to  disfigure  the  Pfalms.  In  read- 
ing the  xxxvii.  i,  3,  4,  j.  the  idea  naturally  occurs  of  an  af- 
fectionate tutor  exhorting  and  encouraging  a  beloved  pupil 
in  circumftances  of  great  diftrefs  and  danger.  Every  expreffi- 
on  is  dictated  by  the  moft  tender  regard  and  fympathy.  This 
beauty  is  quite  loft,  by  the  imitator's  rejection  of  the  hortatory 
form  of  difcourfe. 

The  Genus  dicendi,  or  mode  of  Speaking  is 


In  the  original, 

Pfalm  iv.  4,   5.  An   exhorta- 
tion. 
xxv.   22  A  prayer, 
xxviii.     7.      An  account 
of   the   PfalmilVs  paft 
experiences. 

0.     A  prayer. 

xliv.  4,  5.  A  profeffi- 
on  of  faith  and  refolv- 
ed  obedience, — -with  a 
prayer. 


In  the   imitation. 

A    profeflion    that   has  too 
much  the  air  of  boaiiing. 
An  aifertion. 

A  prediction,  or  foretelling 
what  was  to  be  his  attainment. 

A  conditional  vow  or  refo> 
lution. 


A  narrative. 


(     99     ) 


In  the  Original. 

Pfalm  xlix.  I.  An  addrefs  to 
the  inhabitants  of  the 
world. 
lii.  B .  A  profeflion  of 
the  particular  applica- 
tion of  faith. 

lv.  22.  An  exhortation. 

lx.  4.  An  acknowledge- 
ment of  the  Lord's 
mercy. 

lxii.  5.  A  moft  beauti- 
ful afojlrophc,  or  ad- 
drefs to  his  foul. 

Ixxxix.  6.  The  words 
of  the  church. 

cxliii.  11,  12.  A  prayer. 


In  the  Imitation. 

An  addrefs   to  the    fons  of 

pride. 

A  general  propofition. 

A  profefiion   or  declaration 
cf  his  prefent  exercife. 

A  prayer. 


An  affertion. 

The  words  cf  the  Father  to 
the  Son. 

An  inference  from  the  tenth 
verfe. 


It  may  be  obferved  here,  that  the  Pfalms,  in  their  original 
form,  fet  before  us  the  affections,  deliverance?,  and  exercilesof 
the  faints,  as  real  examples  lor  our  encouragement  in  faith  and 
prayer,  and  for  our  imitation.  Now,  when  the  Doctor  chan- 
ges the  Pl'aimift's  representation  of  his  own  particular  cafe  into 
a  ceneral  maxim,  or  into  a  reprefentation  of  what  is  common 
toVil  the  godly,  we  are  deprived  of  the  advantages  now  men- 
tioned. In  the  imitation  of  the  eighteenth  Pfalm  we  have  a 
fictitious  deliverance  from  temptation,  which  is  not  David's,  and 
'which  the  Imitator  does  not  give  as  his,  inilead  of  the  real  one. 


Seel,  V.  Example?,  of  the  Arrangement  or  Method 
of  the  Pfalms  being  altered  by  the  Imitator. 

That  it  was  the  defign  of  the  Holy  Spirit,  that  we  mould  at- 
tend to  the  method  he  has  been  pleafed  to  make  ufe  of  in  the 
fcriptures,  is  evident,  from  the  neceility  of  obferving  the  ar- 
rangement and  connexion  of  any  difcourfe,  in  order  tothe  right 
understanding  of  it;  from  the  connecting  particles  wirh  which 
the  fcriptures  abound  ;  from  the  light  we  obtain  as  to  the  meun- 


(      loo     ) 

ing  of  a  text,  by  a  careful  attention  to  the  context;  and  from  the 
dangerous  errors  into  which  many  fall,  by  taking  up  with  detach- 
ed expreflions,  withour  conlidering  their  connexion  with  what 
goes  before  and  what  follows.  All  the  fcriptures  having  been 
dictated  by  the  Holy  Spirit,  there  is,  in  every  part  of  them,  an 
arrangement  of  matter,  that  is  the  fitted  to  anfwer  his  delign  : 
And  therefore,  the  fuppofition  that  a  different  arrangement  of 
the  matter  of  the  Pfalms,  is  Receifary  in  order  to  render  them 
more  proper  to  be  read  or  lung  in  puhlick  worfhip,  implies,  either 
that  the  Pfalms  were  notdeligned  to  be  ufed  in  publick  woilhip,  or 
that  the  Holy  Spirit  is  not  the  author  of  them.  It  is  ab!u 'd,  to  re- 
prefent  the  occalional  ufe  of  various  texts  in  prayer  and  preaching 
as  any  way  parallel  to  the  Imitator's  arrangement  of  the  matter  of 
the  I'ialrcp.  The  former  is  not  fubftituted,  as  the  latter,  inilead  of 
the  arrangement  given  by  divine  infpiration.  When  we  ufe  a 
variety  of  texts  in  prayer  and  preaching,  we  only  mean  to  ex- 
prefs  the  fenfe  we  have  of  the  fuitablenefs  of  fuch  texts  to  our 
own  prefent  view,  and  civcumftances.  But  the  Imitator  gives 
the  publick  his  arrangement  of  the  matter  of  the  Pfalms  as 
more  fuitable  than  that  of  the  original,  to  the  ltate  of  the 
church  under  the  New  Teftament  difpeufation,  to  the  end  of 
the  world  ;  for  he  mentions  no  other  limitation  of  their  fupe- 
rior  fuitablenefs.  And  we  are  told  in  the  preface  to  Mr.  Bar- 
low's edition,  that  "were  it  not"  [had  it  not  been"]  "for  his 
[_Dr.  Watts' s]  appropriaiion  of  fome  pfalms,  and  his  omiflion 
of  a  few  Others,  his  veriion  would,  doubtlefs,  have  been  ufed 
for  many  ages,  without  any  amendment  :  "  Now,  that  ap- 
propriation having  been  corrected,  and  that  omiflion  iupplied  by 
the  labours  of  Mr.  Barlow,  it  follows  undoubtedly,  according 
to  this  prefacer,  that  the  Doctor's  verlion,  in  its  prefent  ftate, 
fhould  be  ufed  for  many  ages  without  any  further  amendment. 
But  this  utterly  deitroys  the  parallel  between  Dr.  Watts's  ar- 
rangement of  iheverfes  of  the  Pfalms,  and  the  occalional  appli- 
cation which  is  made  of  the  various  texts  of  (capture  in  prayer 
or  preaching:  For,  in  order  to  make  them  parallel,  neither  his 
arrangement,  nor  any  other  ought  to  be  of  ltanding  ufe.  We 
ought  to  have  new  poetical  imitations  every  week,  every  day. 
The  brain^  of  our  Dwights  and  of  our  Barlows  ought  to  teem 
for  ever  with  fuch  productions.  The  truth  is,  we  have  no  war- 
rant, either  to  call  the  mere  repetition  of  fcripiure,  prayer,  or 
preaching  ;  or  to  efteem  any  alterations  of  the  fcripture  Pial- 


(        101       ) 

mody,  or  any  humanly  devifed  arrangements  of  it  more  proper 
for  our  pub-lick  tinging,  than  the  arrangements  dictated  by  the 
Holy  Spirit.  And  the  pretended  worship  of  God  by  fuch  a 
preference,  having  no  warrant  in  tbe  precept?,  promi:e~,  or 
example  of  fcriptures,  is  but  will-wcrfhip. 

N.  B.  The  verfes  mentioned  in  the  following  examples 
are  all  quoted  according  to  our  Bible  translation  of  the  Pfalms. 

In  the  xxi.  Pfalm,  David,  having  declared  the  Lord's  peculiar 
kindnels  to  his  own  people  in  verfes  19,  20,  and  to  himfelf  hi 
the  21,  is  naturally  led,  in  the  22,  to  relate  a  pafiage  of  his  own 
experience.  The  imitator,  dilfathfied  with  this  order,  has 
thought  proper  to  connect  the  lad  mentioned  verfe  with  the 
prayer,  in  the  15  and  16  verier. 

In .  the  xxxvii  Pfalm  we  have  in  the  2d  part  of  the  imita- 
tion, the  16,  2r,  26,  2f,  30,  31  verfes,  and  in  the  :d  parr, 
the  23,  24,  23,  29,  34,  35,  3^ 

In  the  1.  Pfalm,  the  15  and  23  verfes  are  joined  together. 

In  Pfalm  lxviii.  tbe  1  —  6,  32 — 35  verfes  are  put  Together 
in  one  hymn,  and  the  1  7  and  18th  are  wrought  up  hito  anothei ; 
and  the  19,  9,  20,  21,  22  verfes  con. pole  a  third  * 

*  To  one  who  has  given  this  Pfalm  a  flight  perufal  the  fentences  ap- 
pear abrupt  and  unconnected.  But  if  we  attend  to  the  occafion,  whicu 
was  the  removing  of  the  ark  to  Zion,  and  confidcr  David's  frame  at  that 
time,  (fee  the  hiiiory,  %  Sam.  vi-  12 23.)  this  apparent  want  of  con- 
ns .ion  will  appear  very  natural.  When  one  is  greatly  elevated,  anil 
tranfported  with  joy,  on  fome  great  occafion,  lively  failics,  and  rapid  tran- 
fitionsof  thought  are  natural.  The  mind  feizes eagerly  the  delightful  ob- 
jects that  in  quick  fucccfiion  prefert  themfolves  :  and  if,  at  the  fame  time, 
we  give  our  thoughts  vent  in  languxge,  we  exprei's  them  abrupt1;/,  and  do 
not  wait  to  mark  the  minute  and  a.lmoft  imperceptible  circumllaJTces  or 
caufes  that  fugged  them.  Befidts,  there  is  a  real  connexion  among  tne 
parts  of  this  Pfalm  :  there  is  a  method  purfued,  exatliy  adapted  to  the  mat- 
ter, and  the  fcope  of  it,  though  it  may  not  be  fo  obvious  as  in  fome  other 
Pialms.  .yee  Pool,  and  other  judicious  commentators. 

We  fhould  be  cautious  of  attempting  to  accommodate  the  works  or  word 
of  God,  to  our  notions  of  regular  arrangement  :  kit  we  only  expoie  our 
own  ignorance  and  want  of  talle;  like  thofe  gardeners,  who,  as  a  fine 
writer  obferves,  "  fpoil  the  natural  beauty  of  their  trees  and  ft.  rubs,  while 
they  attempt  to  improve  it  by  cutting  them  in  the  fhape  of  pyramids,  bn*-, 
or  beafts."  But  it  is  not  only  foolifh,  but  impious  to  attempt  to  anatftd  ;'.  ; 
wrd  of  GocL 

K  * 


(    S°0    ) 

In  Pfalm  Ixxi.  ver.  16  is  joined  to  the  three  laft  verfes ;  and 
the  intermediate  ones  come  afterward  into  a  feparate  hymn. 

In  Pfalm  Ixxxvii.  any  thing  in  the  imitation,  that  is  like  the 
laft  verfe  comes  before  the  matter  of  the  5  and  6. 

Pfalm  cxix.  much  tranfpofed. 

Pfalm  cxxxv.  is  imitated  in  the  following  order  :  ver.  1 — 4, 
14,  19,  5—12. 

The  verfes  omitted  occafion  a  continual  variation  from  the 
order  and  connexion  of  the  original  ;  often  a  different  begin- 
ning, as  in  the  xxxi.  and  a  different  ending,  as  in  the  li. 

Seel.  VI.  Verfes   of  the   Pfalms  omitted  by  the 
Imitaror. 

If  we  confuler  the  work  of  Dr.  Watts  as  a  verfion,  or  tranf- 
lation,  as  fome  have  affected  to  call  it,  the  defigned  omiffion  of 
Jo  manv  verfes,  renders  it  good  for  nothing.  If  we  confider  it 
as  a  collection  of  as  much  of  the  book  of  Pfalms,  as  the  Doctor 
thought  fit  for  Chriftian  worfhip,  a  reproach  is  call  upon  the  re- 
mainder, as  unfit  for  it;    although  the  wifdom  of  God  appointed 

the  whole  of  the  Pfalms  to  be  lung  in  his  worlhip what  the 

Doctor  has  left  out,  as  well  as  what  he  has  retained. 

A  Lift  of  verfes  omitted  in  Dr.  Watts's  imitation 
of  the  Pfalms  of  David,  corrected  and  enlarged 
by   Joel  Barlow. 


Pfalm. 

Verfe. 

Pfalm. 

Verfe. 

v. 

1,    2. 

xxxviii. 

2. 

vii 

7- 

xl. 

12,  13,  I4> 

15,   16, 

X. 

32,33,  3i,  39>  4o. 

17- 

Xvii. 

1,  2,  3,  4,  5,  6,  1,  ?, 

xli. 

4—13 

0,  10,  n,  12. 

xlvii. 

2,  3,  4- 

xxvi. 

11,  12. 

xlix. 

'A  3,  4,  5, 

16    17, 

xxxii. 

8,9,  10,  11. 

18. 

XXXV. 

1  — 11,  16,— 28. 

1. 

2. 

xxxvi. 

12,  11,  12. 

Ji. 

6,  i3,  19. 

xxxvii. 

17,  l*>  19,  20. 

(     103     ) 

Pfalm.       Verfe.  Pfalm.  Verfe. 

lv.             9,   10,    II,    12,    13,     cv.  16—26. 

14.*                                cvi.  6,  9,  10,15—42. 

lvii.          4,  6.                                 cviii.  7— *3« 

lviii.         3.                                       cix.  5 — 3i. 

lx.           6.  7,  3,  9.                        cxvi.  9,  10.  n. 

Ixi.           6,  7,  8.                              cxvrl.  I'h  *£ 

Ixii.          3,  4,  5,  6/7.                    cxix.  4>    &,   7,  8,12,    t  7, 

lxni.         ji.  2£,  23,   31,  43>  45, 

lxviii.       7,8,10—16,23,24,  47,  48,  5?>   rttbs, 

25,  27,  23.  66,  77,  83,  84,  4'5, 

Ixix.         22,    23,  24,  25,  27,  86,87,88,95,101, 

28.  i°2,  106,  108,   109, 

lxxi.         t,   2,    3,  4,    10,    11,  ir7,  124,  126,131, 

12,  1?.  134,  i36>  137,  i33> 

Jxxiv.      5,   23.  139?  M*>  142,  144, 

lxxviii.     40 — 72.  145,  M^>   T49>  JI>J> 

lxxix.      5,  6,  7,  8,  9,  12.  152,  I5  5>  J5  7,  l67, 

lxxx.       18.             •  168,  169,  172,  173- 

Ixxxi.      2,  3,  4,  5,  6,  7.               cxxix.  8. 
lxxxvi.    1,   2,   3,   4,  5,  6,   14,     cxxxvii.     8,  9. 

15,  1 6,  17.  cxxxviii.  4,  5. 

lxxxviii.   5,  6,  7,  8,  9.                  cxxxix.  19,  20. 

xcii.          8.                                      cxl.  6 — 11. 

xciv.         3,4,5,6,15.                  cxli.  1,  1,  8,  9,  10. 

xcvi.        3,  4,  5,  6,  7,  8,  9.          cxliv.  7,8,9,10,11, 

cii.            22.  d.  3,  4,  5. 

The  above  is  not  given  as  a  complete  lift  of  paffages  omit- 
ted. Befides  whole  verfes,  a  long  lift  might  have  been  made 
of  parts  of  verfes  omitted  :      Haw  inexcufable  is   the  Imitator 

in  leaving  out    fuch  expredions  as  thefe,  Who  hath  nut  lifted  up 
his  Joulio  vanity  ;  Cod  fctteth  the  folitary  in  families 


? 


Sect,  VII.  Metaphors  and  (milks  of  the  Pfalms  left 
out  by  the  Imitator. 

The  omilTion  of  thefe  metaphors,  whether  plain  language  or 
other  metaphors  be  fubftituted  in   the  room  of  them,  implies  a 

*  It  isaftonifhinghow  the  imitator  could  ovetlook  a  piuTage  fo  peculi- 
arly beautiful  and  affecting  as  this  defcriptios  of  David's  buffering,  from 
one  who  had  been  hi*  intimate  friend. 


(     I04     ) 

dishonourably  reflexion  upon  the  author  of  the  Pfalms:  For  if 
plain  language  would  anfvver  ihe  author's  purpole  as  well,  rne- 
nphors  are  unnece^ary  and  improper:  And  if  other  meta- 
phors be  preferable,  the  author  has  made  a  wrong  choice.  The 
imitator^  otniHinn,  therefore,  of  fo  many  metaphors  of  the  Pfalms 
cannot  well  be  reconciled  to  that  profound  reverence  and  fu- 
perlative  efteem  which  is  due  to  all  the  words  of  God.  The 
Lord's  peopje  find  the  fcripture  metaphors  and  families  to  be  in- 
comparably fitter  for  fetting  forth  fpiritual  things,  incomparably 
more  favoury  and  pregnant  with  inftrucTlon,  than  any  other. 

A  lift  of  Metaphors  and  Similes  in  the  Pfalms  left 
out  in  the  Imitation. 

VCtlm  in.  9,  I  2.  Like  a  patter's  vetted.    Kifs  the  Son. 

Thou,  O  Lord,  art  a  ihieli  for  me.      Thou  haft 
fmitten  the  check  bone,  &c.  d 

v.   9.       Their  throat  is  an  open  fepnichre. 
vii.    1  J.  lie  made  a  pit,  and  digged  it. 
x.   9.       He  lieth  in  wait  fecretly  as  a  lion  in  his  den. 
xiii.    3.   Enlighten  mine  eyes, 
xiv.   4.        Who  eat  up  my  people  as  bread. 
xxi.   12.     Thou  (halt  make  ready  thine  arrows  upon  thy 

firing?, 
xxii.    14.     1  am  poured  out  like  water. 
xxvii.  9.     Lead  me  in  a  plain  path, 
xxxvit.  20  The  enemies  of  the   Lord  fhall  be  as  the  fat 

of  lambs. 
xxxviii.  5.  My  wounds  ftink  and    are  corrupt  becaufe  of 
my  foolifhnefs. 
13.  I,  as  a  deaf  man,  heard  not,  &c. 
y'.i.     3.   Thou  wilt  turn  all  his  bed  in  his  ficknefs. 
xlii.   7.    Deep  calleth  unto  deep   at  the  noife  of  thy  wa- 
ter-fpotts. 
10.  As  with  a  fword  in   my  bones, — mine  enemies 
reproach  me. 
xliv.    3.  Thy  right  hand,  and  thine  arm,  and  the  light  of 
thy  countenance. 
19.  Thou   haft    covered   us    with  the  fiutdow   of 
death. 


(     Jo;     ) 

Pfal.   xlv.   §.      All  thy    garments  fmell   of  myrrh,  aloes,   and 
caflia,   &c. 
xlv.   i  4.     The  virgins,   her  companions  that  follow  her 

fhall  be  brought  unto  thee. 
xlix.  When  the  iniquity  of  my  heels  (hall  ccmpafs 

me. 
li.   7.  Purge  me  with  hyflbp. 

lii.  2.  Thy  tongue  devifeth  mifchief,   like  a  fharp 

razor. 
lv\  21.       His  words  were  fofter  than  oil,  yet  were  they 

drawn  fwords. 
Ivii.  4.       My  foul  is  among  lions. 
Iviii.   10.     He   fhall    wafli   his  feet  in  the  blood  of  the 

wicked, 
lx.  3.  Thou  haft  made  us  drink  the  wine  of  afton- 

ifhment. 
lxiii.  5.      My  foui  fhall  be  fatisfied  as  with  marrow  and 

fatnefs. 
lxvi.  11,  1  2. Thou  broughteft  us  into  a  net  :  thou  laidefl 

afflicYion  upon  our  loins. 
Ixxii,   3.     The  mountains  fhall  bring  forth  peace  to  the 
people,  and  the  little  hills  by  righteoufnefs. 
9.        His  enemies  fhall  lick  the  duft. 
14.      Precious  {hall  their  blood  be  in  his  fight. 
16.     There  fnail  be  an  handful  of  corn  in  the  earth 
upon  the  top  of  the  mountains ;  the  fruit  there- 
of fhall  fliake  i'ke  Lebanon. 
Ixxiv.  14.  Thou  gaveft  him  (the  Leviathan)  to  be  meat 

to  the  people  inhabiting  the  wildernefs. 
lxxv.  ;.     I  bear  up  the  pillars  of  the  land. 

8.     In    the    hand  of  the  Lord  is  a  cup;    and  the 
wine  is  red  :   it  is  full  of  mixture,  and  he. pout- 
eth  out  the  fame  ;   but  the  dregs  thereof  all  the 
wicked     cf     the    earth    fiall    wring     out     and 
drink. 
lxxiii.  4.    There  are  no  bands  in  their  death. 
6.    Pride  compaffeth  them  as  a  chain. 
ic   Waters  of  a  full  cup  are  wrung  out  to  them, 
]  7.   I  went  into  the  fancluary. 
21.    I  was  pricked  i.i  my  reins. 
Ixxvii.  2.   My  fore  ran  in  the  ufeht. 

1. 2 


(     '06    ) 

Pfal.  Ixxx.         Stir  up  thy  flrength. 

14.    Look  down  from  heaven,  and  behold,  and  vi- 
fit  this  vine. 
lxxxi.  10.  Open  thy  mouth  wide,  and  I  will  fill  it. 

16.  He  would  have  fed  them   with  the  fined  of 
the  wheat, 
lxxxii.  5.     All   the  foundations  of  the  earth  are  out  of 

courfe. 
lxxxii.  13.    Make  them  (the  combined  enemies  of  Ifra- 

el)  like  a  wheel. 
Ixxxiv.  6.     Pafling  through  the  valley  of  Bacca,  make  it 

a  well :   the  rain  alfo  filleth  the  pools. 
xcii.  10.     My  horn  lhalt  thou  exalt,  like  the  horn  of  the 
Unieorn. 
12.     The  righteous  fiiall  flourifh  like  the  palm- 
tree, 
xcvlii.   $.     Let  the  floods  clap  hands, 
ciii.        5.    Thy  youth  is  renewed  like  the  eagles, 
rxii.      9.     His  horn  fhall  be  exalted  with  honour. 
cxiii.     7.     He  lifteth  the  needy  out  of  the  dunghill, 
cxxvii.  4.     As  arrows  in  the  hand  of  a  mighty  man,  fo 

are  children  of  the  youth, 
cxxviii.  3.  Thy  children,  like  olive  plants,  round  about 

thy  table. 
cxxix.  3.    The  plowers  plowed  upon  my  back  ;  they 

made  long  their  furrows, 
cxxxi.   1.  Mine  eyes  are  not  lofty, 
cxxxii.  17.  There  will  I  make  the  horn  of  David  to  bud; 

I  have  ordained  a  lamp  for  mine  anointed, 
cxlviii.  1 4.  He  exalteth  the  horn  of  his  people. 

8c<ft.  VIII.     Remarks  on  Dr.    Watts's  Imitation 
with  refpect  to  Compofition. 

Though  an  author's  manner  of  compofition  is  hardly  of  fuffi- 
cient  importance  to  have  any  place  in  a  difccurfe  concerning 
what  relates  to  the  purity  of  God*s  worfhip;  yet,  as  it  is  fome- 
times  fuggefted,  that  the  ule  of  Dr.  Watts's  imitation  would 
render  our  ptiblick  (urging,  more  agreeable  to  perfons  of  what 
ir.  called  a  refined  rafte  ;  anil  as,  in  proportion  to  the  progrefs  of 
karftiBg  among  us,  the  publick  will  h-aye  a  greater  relilhfor  cor- 


sfe 


(     107     ) 

reclnefs  in  compofition,  it  may  not  be  atniPs  to  offer  fome  re- 
marks on  the  Doctor's  performance  in  this  view. 

His  inaccuracy  in  reprefentingthe  fenfe  of  the  Pfalms  is  ma- 
nifeft :  and  we  need  not  be  furprized  to  find  a  performance, 
the  whole  of  which  is  one  continued  debafement  of  a  noble,  of 
a  divine  original,  abound  with  inaccuracies,  even  when  confi- 
dered  by  itfelf,  or  without  regard  to  that  original.  The  fol- 
lowing is  a  lift  of  fome  of  the  grofTeft  errors  in  compofuion  ; 
under  each  of  which  are  given  examples  out  of  this  imitation, 
as  corrected  and  enlarged  by  Mr  Barlow. 

I.  Ungrammatical  or  bald  expressions,  that  is,  fuch 
as  are  contrary  to  the  rules  of  grammar,  to  the  idiom  ©f  our 
language,  and  to  the  acceptation  of  words  among  good  writers. 

1.  Inftances  of  an  improper  ufe,  or  application  of  words. 

Pfal.  Ixiiu  2d.  part  com.  metre,  3.  "  While  I  purfue  my  God.,r 

It  is  proper  to  fpeak  of  following  the  Lord,  but  not  ofpurfw 
big  him,  as  one  does  an  enemy,  whom  he  has  defeated. 

Pfal.  Ixvi.   ift.  part  6.     "  Ye  faints  fulfil  his  praife.  " 
iii.  com.  met.   7.     Arife,  O  Lord  fulfil  thy  grace. 
ix.   1  ft.  part  S  Whole  works  his  grace Julfil. 

We  commonly  fpeak  of  fulfilling  a  prom ife  or  prophecy  ;  but  to 
fulfil  praife  or  grace,  is  a  phrafeology  peculiar  to  the  Imitator. 

Pfal.  cxix  5th.  parr,  6.     And  there  I  write  thy  praife. 

xl.  long  metre.  7.     And  all  creation  tune  thy  praife. 

We  write  a  book,  or  tune  a  mufical  inftrumcnt,  but  to  write 
or  tune  praife,  is  not  Englifn. 

2.  Inftances  of  impropriety  in  conftruclion.  The  following 
infinitives  do  not  eafily  unite  with  the  verbs  going  before. 

Pfal,  xix.   lit.  part  4.     We  are  not  left  to  nature's  voice 
To  bid  us  know  the  Lord. 
Ixxiii.fhort  m.  6.     But  I,  with  flawing  tears, 
Indulged  my  doubts  to  rife, 

3.  Inftance  ofabfurd  collocation. 

Pfal.  xci  1  ft.  part;  i.     He  that  hath  made  his  refuge  God. 


(     io8     ) 

This  is  juft  as  if,  inftead  of  faying,  A  certain  method  of  teach- 
ing made  the  boys  good  fcholars,  a  perfon  Ihould  fay,  It  made 
good  fcholars  boys. 

4.  Inftances  of  an  improper  ufe  of  Ellipfis.  It  is  true 
"words  may  fometimes  be  left  out,  agreeably  enough  to  the  Idi- 
om of  our  language:  but  fuch  broken  incompleat  expreflions  as 
the  following  are  quite  unjullifiable. 

rfal.  lxxxix.  2d  part.  4.  Thou  mak'ftthe  fleeping  billows  roll> 
The  rolling  billows  fleep. 

Taking  thefe  words  as  they  ftand  according  to  the  idiom  of 
our  language,  we  conclude  that  the  author  means,  that  when 
the  fleeping  billows  roll,  then  the  rolling  billows  fleep  :  As  this 
is  nonfenfe,  we  at  laft  find  out  that  the  author  meant  an  ellip- 
fis.    But  our  language  will  not  bear  it. 

Pfal.  Ixxxiv.  5th  p.  4.  Once  have  I  fworn,   (J  need  no  more.) 
civ.  14.   He  gives  them  wfdom  where  to  dwell, 

iv.  long  metre  5.  But,  Lord,  thy  light  and  love  we//vy. 

Inftead  of  we  pray  for  thy  light,  &c. 

5.  Inftances  of  improper  circumlocution. 

Pfal.  Ixv.  long  metre,  2d  p.  5.  He  fettles  in  *  peaceful  form. 

The  author  means  in  peace. 

vi.  long  metre  5.  My  thought!  are  tempted. 

xxx vi.  com.  metre      1.  Their  thoughts  believe. 

Inftead  of  I  am  t:mpted,  they  believe. 

6.  Inftances  of  tautology,  or  ungrammatical  fuperfluity  of 
words. 

Pfal.  cxxxix.  lft  p.  1.  m.  4.  Amazing  knowledge  vafl  and  great* 
com.  m.  4.  Within  thy  circling  arms  1  lie. 
Endofid oh  every  fide. 
xxvi.  com.  m*  7.  When  mortal  comforts  die. 

lxxi.  2  J.  p.  6.  His  death  has  brought  my  foes  to  fhame. 

And  fav'd  me  by  his  blood. 

His  blood  here  can  fi-gnify  nothing  but  his  death  j  fo  that  the 
Imitator  fays,  His  death  faved  me  by  his  death. 


(     *°9     ) 

II.  The  abuse  cf  figures  and  metaphors.  As  tVie 
proper  ufe  of  thefe  constitutes  one  of  the  greattft  beauties  of 
compofuion;  fo  the  introduction  of  them  without  judgment  or 
tafte,  is  one  of  the  greateft  blemiflies.  Good  writers  are  fpar- 
ing  in  the  ufe  of  them  :  the  worft  are  full  of  them  :  who,  as 
Mr.  Pope  fays, 

Wich  gold  and  jewels  cover  every  part, 
And  hide  with  ornaments  their  want  cf  art. 

1.  The  following  inftancesof  Perfonification  areinfufferable; 
The  firft  is  a  perfoniflcation  of  praife, 

Pfal.  Ixxxv.    3.     We  wait  for  praife  to  tuxe  our  voice. 

Another,  of  the  thoughts  : 

cxix.  part  6th.   3.  My  thoughts  in  holy  wonder  rife. 

And  bring  their  thanks  to  thee. 

Another,   of  the  hours  : 

cxxi.  long  met.  3.  He  fpreads  the  evening  veil,  and  keeps 
The  filent  hours,  whiie  Ifrael    ileeps, 

Here  the  hours  are  brought  in  as  mutes  :  and  the  Supreme 
Being  is  reprefented  as  keeping  them,  while  Ifrael,  whole  du- 
ty it  is  to  keep  them,  is  afieep.  What  {hail  we  think  of  a 
compofuion  in  which  divine  fubjeets  are  treated  in  fo  ridiculous 
a  manner  ? 

2.  There  are  frequent  inilances  of  metaphors  incongmoufly 
heaped  upon  one  another. 

Pfal.  xl.  ift.  part,  2.  And  from  my  bands  releasM  my  feet* 

Deep   bonds  of  miry  clay. 

It  is  very  proper  to  compare  an  afflicted  condition  to  the 
fituation  of  one  entangled  in  miry  chy,  but  when  the  Doctor 
makes  bonds  or  ropes  cf  this  clay,  calling  them  deep  ropes,  our 
ideas  are  quite  confounded. 

Pfal.  lx.  2.  Thy  frowning  mantle  fpreads  the  iky. 

The  imitator  might  be  allowed  to  reprefent  a  large  cloud  a? 
a  mantle  :  but  when  this  mantle  frowns,  it  becomes  a  perfon  : 
and  then  we  hardly  know  what  it  is,  whether  a  cloud,  a  man- 
tle, or  a  perfon. 


(    no    ) 

Pfal.  cxxv.  3.  What  though  the  Father's  rod 

Drop  a    cbaftening  ftroke  ? 

It  is  proper  to  reprefent  an  affliction  as  the  ftroke  of  a  rod  : 
but  to  talk  of  flrokes  dropping  from  a  rod,   is  ridiculous. 

3.  Inftances  in  which  the   figure  and  plain  expreflion  are 
jumbled  into  one  confufed  mafs. 

Pfal,  xlviii.  2d.  part,  $.  Rites  adored  with  gold. 

li.  long  met.  2d.  part,  6.   No  Jewifii  types  could  cleanje  me  fo. 
viii.  coalmen  metre,  7.     Thefe  letter  glories  of  the  Son 

Slione  through  the  flejh/y  cloud. 
xix.  2.  The  dawning  and  the  dying  light, 

xxxv i.  long  metre,  2.    Wife  are  the  "wonders  of  thy  hand, 
cxxxix.  2d.  p.  longm.  4.  Thefinifli'd7fc<f#/^rj  of  the  mind, 

4.  Ihftances  of  metaphor  carried  to  a  ridiculous  extreme. 

Pfal.  xliv.   10.        Down  to  the  duft  our  foul  is  bowed, 
And  dies  upon  the  ground, 
cxxxiii.  as  the  12  2d  pfal.  2.  The  oil  through  all  the  room 
Diffu-'d    a  choice  perfume, 
Ran  through  his  robes  and  kiefs' d 
hisfcet. 

III.  Want  of  connexion  between  the  parts  of  fentences. 

Pfal.  lxv.  2d  p.  com.  m.  3.  IVhen  clouds  diftil  in  fruitful  mowers, 
The  Author  is  divine. 

As  if  he  were  not  always  divine. 

cxxv.  5.  But  if  we  trace  thofe  wicked  ways, 

That  the  old  ferpent  drew, 
The  wrath  that  drove  him  firft  to  hell 
Shall  fmite  his  followers  too. 

Surely  that  wrath  will  fmite  the  followers  of  the  old  ferpent* 
whether  we  trace  thofe  wicked  ways,  or  not. 

IV.  Anticlimax,  in  which  the  2d  line  finks  below  the  firft. 

Pfal.    xix.   ifc  part.  3.  They  fhew  the  wonders  of  his  hand, 
And  ordtrs  of  his  throne, 
xxii.  iftp.  com.  m.  8.  They.nail  my  hands,  they  pierce  my 
feet, 
And  try  to  vex  my  heart. 


(  '"  ) 

Pfal.  cxxxvii.   2.  Let  dire  deftrucYion  feize  this  guilty  frame, 
My  hand  mall  perilb,  and  my  voice  iiia.ll  ceafe. 

V.  Low  expression,  puerile  conceits,  and  a  man- 
ner bordering  on  the  Burlesqjje. 

r.  Inftances  ofexpreflion  too  low  for  the  fubjecr.. 

Pfal.  xvi.  ift  p.  com.  m.  $.  He  gives  me  fvveet  advice  by  day, 

And  gentle  hints  by  night 
xlv.  ift  p.  1.  m.  3.  Drefs  thee  in  arms,  moll  mighty  Lord, 
lxv.    3d  p.  1.  Viiits  the  paftures  every  fpring. 

cxxxiii.  com.  m.  I.  Lo,  what  an  entertaining  fight 
Thefe  friendly  brethren  prove. 

2.  Inftances  of  puerile  conceits. 

Pfal.  xxii.  1.  m.  5.   They  wound  his  he*d,  his  hands,  his  feet. 
Till  ftreams  ot  blood  each  other  meet. 
xv  v.  fhort  m.    2.  When  will  thy  /W/r/aiiift  my  feet. 
cxix.  part  ill.  2.  With  their  whole  heart  ihey  leek  the 

Lord, 
And  ferve  him  with  their  hands. 
cvii.  4th  part,    3.  When  land  \sfar  and  death  is  nigh. 
5th  part,  6.  Sailors  rejoice  to  fofe  their  fears. 

3.  Sometimes  the  doctor  feems  to  imitate  Kudibras,  rather 
than  David. 

Pfal.  xxii.  1.    m.  4.   O  favage  people !  cruel  priefls  ! 

How  they  Hood  round  like  raging  beafts. 
Ixviii.  ill  p.  3.  He  rides  and  thunders  through  the  Iky. 
Ixxiv.  5.  How  are  the  (eats  of  worfhip  broke? 

They  tear  the  buildings  down. 
lxxxix.  1.  p.   2.  Are  not  thy  fervants  cay  by  day, 

Sent  to  their  graves  and  turn'd  to  clay  ? 
Lord,  where's  thy  kindnefs  to  the  juft  I 

VI.  Inanity,  that  is,  when  pafuges  either  convey  no 
meaning,  or,  at  ieait,  no  fort  of  inftruclion. 

Pfal.  xxix.        3.     The  fearful  hart  and  frighted  hind 
Leap  at  the  terror  of  the  found. 

Surely,  it  does  not  require  a  very  terrible  found  to  make  the 
hart  and  hind  leap,  efpecially  when  the  one  is  fearful  and  the 
other  frighted. 


(  II*  ) 

Pfal.  civ.      8.     From  pleafant  trees  which  fhade  the  brink, 
The  lark  and  linnet  light  to  drink. 

What  a  phenomenon  is  here  !  The  wonder  lies,  not  in  their 
drinking,  but  in  their  lighting  to  drink. 

Pfal.  lxxxviii.   3.  A<=,  loft  in  lonely  grief,  I  tread 

The  mournful  man  (ions  of  the  dead, 
Or  to  fotne  throng' d  affembly  go, 
While  here  forgot  and  there  unknown, 
The  charge  renews  my  piercing  woe. 

This  reprefentation  of  a  perfon  as  alone  in  the  midft  of  a 
throng' d  affembly,  and  the  change,  fimply  confidered,  from  *.he 
manfions  of  the  dead  to  the  fociety  of  the  living,  ferving  to  re- 
new his  piercing  woe,  is  too  hard  to  be  undeiitood. 

VII.  Pure  rant  and  extravagance. 

Pfal.  lv.  com.  m.  3.      I  groan  with  every  breath  ! 

cxxvi.  4.     Make  drops  of  facred  forrow  rife 

To  rivers  of  delight. 
cxxxix.  1 IV  p.  com.    metre,  8.   I  fly  beyond  the  weft, 
cxlvii.  longm.  I.    Let  heaven  begin  the  folemn  word, 
And  found  it  dreadful  down  to  hell. 

A  larger  collection  of  examples  might  eafily  be  made  from 
the  Imitation,  but  what  we  have  given  is  fufficient  for  our  pur- 
pofe.  If  the  preference  given  to  Dr.  Watts's  Imitation  had 
been  only  a  fa(hionable  folly  in  matters  of  literatuie;  if  it  had 
been  only  an  attempt  to  pervert  the  public  taile,  by  bringing  a 
wretched  compofuion  into  credit  ;  though,  even  in  that  cafe,  I 
am  far  from  thinking  repreheniion  unneccllaty,  I  would,  how- 
ever, have  left  the  bufiueis  to  others  of  fuperior  learning  and 
experience  in  fuch  matters,  and  have  fpared  the  reader  and  my- 
felf  the  trouble  of  fo  tedious  an  examination.  But  ir  is  the 
common  duty  of  Chriftians  to  bear  tefli.nony  againft  the  indig- 
nity done  to  the  word  of  God,  and  againft  the  corruption  of  his 
worfliip. 


FINIS. 


